


c^ 

'"*. 



* v .♦ 









:.• ** v ^ -WW; .*^V v 





















<* *••»* ,0 






V J°+ 






8*V v^V v^*/ v^, 


















' \# 






^ '^' •jSHEK- -^^ *ai@x. ^«« ■ A 



r oK . 



■^•o 1 



: ,40. - 















iL% "> 












•• .*°* ... °* '^^ ^ ... <^ •••»• 



)* .•••.."*<: 



>* .M.'. *c 



'. ^ i »\ 






*V 



v * 4 °* v 






? /°- 



^ •..•• ^ °q./'^V ^ V*'3>\«* 



[: %/ & \/ <£j& V* #fe 






V <,* v % 



V ^ % v„ 











^ 




J?^ 






















\^W\^ %/^V ^*^^\/ ° c 



'^ .^ .•«»-. V,**'/- 






V^ 1 



1 ** ^ - 



O. ♦ 



•* .*0^ * A %7t 



% ^ 






THE 



ODD-FELLOW'S 

IMPROVED MANUAL: 






CONTAINING 



THE HISTORY, DEFENCE, PRINCIPLES, AND GOVERNMENT 

OF THE ORDER; THE INSTRUCTIONS OF EACH DEGREE, 

AND DUTIES OF EVERY STATION AND OFFICE 



odd-fellowship; 

TO WHICH IS ADDED 

RATIONALE OF ODD-FELLOWSHIP. 

ALSO, ODES, WITH MUSIC, FOR VARIOUS OCCASIONS, AND THE 
MOST NEEDED BUSINESS FORMS. 

EMEELLI9HED TVITII PORTRAITS Or ORAND SECRETART JAS. L. RIDGELY, AND 
OP THE AUTHOR, AND ENGRAVINGS OF THE EMBLEMS, ETC. 

by y. 

Rev. A^B^GROSH, 

P. G. AND P. C. P. OF THE R.W.GRAND LODGE AND R. W. GRAND ENCAMPMENT 
OF PENNSYLVANIA. 

NEWYORK: 
CLARK & MAYNARD, PUBLISHERS, 

5 Barclay Street. 
1876. 






Entered according to Act of Congress, in the year 1868, by 

THEODORE BLISS & CO., 

in the Clerk's Office of the District Court of the United States for the 
Eastern District of Pennsylvania. 



Entered according to Act of Congress, in the year 1875, by 

CLARK & MAYNARD, 
in the Office of the Librarian of Congress at Washington. 





'nrxf/L^ 



ENDORSEMENT OF THE MANUAL, 

By members of the G. L. U. S. in 1852. 



Thl undersigned members of the Grand Lodge of the United 
States at its Annual Session, 1852, hereby recommend to the 
brethren at large, the Manual of Odd-Fellowship of Bro. P. G. A. 
B. Grosh, as a complete and faithful history of the Principles, In- 
structions, Work, and Organization of the Order. It is full and 
accurate in its details, harmonious in conception and execution, 
and its instructions may be confidently relied upon as correct. It 
is a work that should be in the hands of every brother desirous of 
having an intelligent comprehension of Odd-Fellowship. 

Signed by 67 R W. Grand Representatives including Past Grand 
Sire Thomas Wildey. Similar endorsements were given by various 
Grand and Past Grand Masters, Grand Scribes and Grand Secre- 
taries, &c, then and since. 

ENDORSEMENTS IN 1867. 

From the correspondence in relation to the revision of the work 
— The Improved Manual — we select the following, merely to show 
that the original work had not been superseded in 16 years by any 
later production. 

Bro. N.T. Nason, R. W. G. Scribe of the Grand Encampment of 
Illinois, and Editor of the (Odd-Fellow's) "Memento," published 
in Peoria, wrote on May 27th, 1867: 

" I am gratified to know that you are engaged on a revision of 
the M "^ual. In common with the brethren generally who are 
familiar with the work, I have always regarded it as by far the best 
bo>:c on Odd- Fellowship ever published; and, when revised, I doubt 
not it will be even better than before." 



IV ENDORSEMENT OF THE MANUAL. 



Under date of "July 27th, 1867," he further remarks: 

"I have always considered the work so nearly perfect, that it i3 
not likely that I can suggest any improvements ; nevertheless I will 
take time, as soon as I can, to give it a thorough and critical read- 
ing." 

Rev. Bro. W. J. Chaplin, Editor of the (Odd-Fellow's) "Olive 
Wreath," Chicago, 111., wrote in May, 1867: 

"In relation to the aid you speak of in revising your Mantal, I 
will say that I think it almost perfect as it now is. I regard it as by 
far the best book in the market, and I so tell all Odd-Fellows. If you 
can make it better, I shall say Amen." 

Under date of "July 29th, 1867," he again writes: 

11 As it now is, it is worth all other books combined, which have been 
written in exposition of Odd- Fellowship. But if it can bo improved, I 
shall be pleased to bear witness to the superior merits of the new 
edition." 

Bro. Joseph B. Escavaille, R. W. Grand Secretary of the Grand 
Lodge of Maryland, wrote under date: 

"Baltimore, July 25, 1867. 

"I have always looked upon your Manual as the best work of the 
kind published upon the subject-matter of Odd- Fellows hip ; and I would 
not like to undertake to improve it, with any suggestions of my 

own It would afford me much pleasure, however, to render 

you any assistance in my power, or furnish you with any informa- 
tion at my command, in the contemplated revision of your Manual." 

Bro. J. W. Bradford, R. W. Grand Secretary of the Grand Lodge 
of Texas, says, June, 1868 : 

" I am free to say it is far the best book that I have seen." 

Bro. W. C. Earl, R. W. Grand Secretary of the Grand Lodge of 
Ohio, says, June 24, 1868: 

"I shall take pleasure in'commending the Manual to all who are 
interested in the literature of our Order.' ^m 

We omit, for want of space, many similar kind notices and offers 
from valued brethren, and all the numerous notices of our Odd- 
Fellow periodicals to the same purport, on learning the Author's 
intention 1 1 thoroughly revise the Manual. 



PREFACE 

TO THE 'IMPROVED MANUAL " — 18(8. 



The Manual submitted to the brotherhood sixteen years 
ago has met with approval and success far beyond my 
most sanguine hopes. Most members of the Grand Lodge 
of the United States, at its next session, and (then and 
since) numerous most eminent brethren, including the 
Grand Scribes and Grand Secretaries of our State Grand 
Bodies generally, commended it to all who desired full 
and correct knowledge of the principles and usages of 
Odd-Fellowship. For these numerous voluntary com- 
mendations I was and am very grateful. 

And now, with these sixteen years of added experience, 
aided by some of our ablest brethren, I have carefully con- 
formed the Manual to the present condition, usages and 
wants of the Order. To secure all possible aid and in- 
formation for this revision, in May, 1867, I addressed 
every Grand Scribe and Grand Secretary of the State 
Grand Lodges and Encampments, beside other distin- 
guished brethren — over fifty, in all — and solicited copies 
of constitutions of their Grand and Subordinate bodies, 
and requested their individual corrections and advice. 
Every one kindly sent documents, and many added judi- 
cious comments and advice. A few friends (among whom 
I must specially name Grand Secretary Ridgely, of the 
G. L. U. S.) revised the book, noted valuable corrections 
and remarks on its margins, and sent me these precious 
tokens of their goodwill. I have most gratefully profited 
by these numerrus documents, criticisms and annotations 
1* v 



VI PREFACE 

The brief historical sketch of the Order has been en- 
tirely rewritten, and brought up to the present year, and 
the biographic sketch of Father Wildey added. The lan- 
guage of the Emblems (so various as to be sometimes in- 
harmonious, being derived from different authorities) I 
have simplified, and harmonized with the lessons of each 
degree to which they belong — retaining every explana- 
tion heretofore most approved. And to each degree I 
have assigned its special emblem — the peculiar emblem 
of that degree — being thereto advised by many eminent 
and experienced brethren. To arrange the emblems con- 
sistently — to give expressive unity, directness, and ful- 
ness to them — cost me more thought, anxiety, and re- 
writing, than all other portions of the work. I am happy, 
therefore, in having won the praises of P. G. Master Fred. 
D. Stuart, of this city, and of P. G. Sire J. B. Nicholson, 
of Philadelphia, on this portion of my labors ; for they 
had this subject under consideration for several years, as 
a Committee of the G. L. U. S. 

[Those forms for dedication, <fcc., which have hereto- 
fore occupied the Third Part, are omitted in obedience 
to the mandate of the G. L. U. S. ; and in their place 
is given a Rationale, or philosophical statement of rea- 
sons for the principles, precepts, and practices of Odd-Fel- 
lowship.] 

The additional and original Odes by Mrs. F. W. Gillett, 
of Michigan, and Revs. D. K. Lee, D. D., of New York, and 
A. C. Thomas, of Pennsylvania — written expressly for this 
Improved Manual — will be read and used with delight 
and profit. And the Business Forms, so much commended 
heretofore, have been revised, and added to. as experience 
suggested. 

I have thus labored to make this a complete Manual and 

* Notice of any error, in doctrine, law, usage or fact, will be 
gratefully received and promptly corrected. 



TO THE IMPROVED MANUAL. VI] 



a correct Guide; but aware of human imperfeetica, and 
deeply sensible of my own, I dare only hope that it is an 
improvement on what an indulgent brotherhood has pro- 
nounced " the standard work of the Order " — aid as such 
I offer and 

DEDICATE IT 
To all Inquirers who desire to know what Odd-Fellow- 
ship is — its aims, means, and measures — and how it 
attained its present form and power. 

To the Families and Friends of Odd-Fellows, that 
they may be induced to encourage their " loved ones " to 
be Odd-Fellows in deed and verity. 

To all Odd-Fellows, of every degree, rank, and 
station, as a Teacher and Guide to direct them onward 
and upward in the. performance of duty as members and 
officers — as 

"Brethren of our Friendly Order." 

And may our Heavenly Father, who is especially " the 
Father of the fatherless, and the widow's God," bless its 
instructions, so as to imbue all our minds and hearts with 
the love of God and of humanity — that thus we may pro- 
mote the welfare of our Order, the ele ation of our race, 
and the glory of our God. 

A. B. Grosh. 

Washington, D. C, July 1st, 1868. 



EXTRACTS FROM THE PREFACE TO THE ODD-FELLOW'S 
MANUAL OF 1852. 

A few remarks will inform the reader why I prepared this book, and 
what were my supposed qualifications for the work. 

I was initiated in Oneida Lodge, No. 70, at Utica, N. Y., September 
8th, 1S42. The nearest Lodge, on the one hand, was at Rochester — on 
the other, at Schenectady. Few of the members knew much more of the 
principles, usages, and workings of the Order at large than myself. 
Periodicals and other publications of tbe Order were almost unknown 
among us. The Lodge itself was a new one. Often and sadly, as I passed 
onward through the degrees, and through the chairs, did I feel the need 
of such a Manual as that I now present to my brethren of the Order. 

As years rolled over me, my station being among the working men of the 
bodies to which I was attached, I gained experience and found able coun- 
sellors, and from time to time furnished such items as I deemed useful to 
the fraternity for publication in the " Golden Rule," the " Covenant," and 
the "Ark." Thus gathering experience and materials, with no particular 
view to making a book, I was urged by several distinguished brethren to 
prepare a full and complete Manual for the Order. I have done what I 
could to gratify their wishes. 

The First Part is for the general reader. Yet it may furnish needed 
information for not a few members of the Order. 

The Second Part is for Odd-Fellows only. Yet those out of the Order 
may there learn what we are obligated to perform, and may, perhaps, read 
a page of duty to guide themselves. 

[The Third Part contains a Rationale of Odd-Fellowship, suitable for all 
readers, instead of the Ceremonials heretofore occupying it.] 

Appendixes A and B contain Odes and Music for various occasions, and 
blank Forms prescribed by our -Xrrand Bodies, besides others which are 
useful in the transaction of the business of our Order. 

The whole is arranged so as to commence with the Inquirer merely, and 
proceeds, in regular succession, to instruct and direct all in their duties 
as Odd-Fellows, and Committee-men, and Officers, from the initiate up to 
the highest degree and highest office in the Order. 

In all this I have not wrought alone. Professor Patterson * has so 
materially assisted me in the preparation of the various ceremonials, that 
the credit of this portion of the work is in a measure due to him. He 
has, moreover, carefully examined and approved the entire work. To 
William Curtis, Esq.,* for many years the well-known, efficient Grand 
Secretary and Grand Scribe of the R. W. G. L. and G. E. of Pennsylvania, 
I am also indebted for judicious counsel and criticism in preparing the 
work. To several others I owe gratitude for kind suggestions ; and I 
bave freely copied not a few extracts from the essays of my co-laborers in 
our periodicals. But the written as well as the unwritten work of the 
Order I have considered sacred from revelation. A few quotations it has 
made from prior sources, I have felt at liberty to use from the same foun- 
tains; also a few phrases which, by frequent quotation in orations, <fec, 
have become common property. But beyond this I have not advanced. 
Yet every doctrine, principle, and precept it enjoins will be found here in 
regular order, mingled with a few additional remarks of my own. 

* Henry S. Pa terson, M. D., Past G. Master, and Past R. W. Grand Represectative 
of the G. Lodge f Pennsylvania.* Since deceased. 

viii 



CONTENTS. 



PART FIRST. 
MATTERS EXTERNAL TO THE ORDER. 

PAG I 

Chapter I. — History of the Order , 13 

Origin and Uses of Secret Societies — Antiquity of our Order — 
Origin in Great Britain — Convivial Practices — The Inde- 
pendent Order — Origin in the United States — Biographic 
Sketch of Thomas Wildey — The Order under the Grand 
Lodge of the United States. 

Chapter II. — Objections and Inquiries Answered 50 

Our Name — Obligations and Penalties — Regalia, Emblems, 
&c. — Expense of Regalia — Our Secrecy — Exclusiveness — 
Exclusion of the Poor, <fcc. — Our Benefactions are General — 
Interference with other Institutions. 

Chapter III. — Our Government, Principles, &c 71 

Our Government — Principles — Objects — Measures and 
Operations — The Duties of Odd-Fellowship — Privileges of 
Odd-Fellows. 

Chapter IV. — Application and Admission 86 

Proposition — The Admission. 



PART SECOND. 

MATTERS INTERNAL TO THE ORDER. 

Chapter I. — On Initiations in General 90 

The Lodge, from the German, (Poetry.) 

Chapter II. — Of Initiation 93 

The Initiation — Regalia — Emblems — Conduct of a New 
Member. 

Chapter III. — Of the First, or White Degree 107 

Introduction — Regalia — Color — Emblems. 

Chapter IV. — Of the Second, or Covenant Degree 1]6 

Introduction — Scripture Lesson — Regalia — Color — Em- 
blems. 

ix 



CONTENTS. 



PACJS 

Chapter V. — Of the Third, or Royal Blue Degree 131 

Introduction — Regalia — Color — Emblems — Concluding 
Remarks — Verses by Hampson. 

Chapter VI. — Of the Fourth, or Remembrance Degree 140 

Introductory — Abou Ben Adhem, (Poetry) — Scripture 
Lesson — Regalia — Color — Emblems — Additional Remarks 
on Memory. 

Chapter VII. — Of the Fifth, or Scarlet Degree 153 

Introductory — Colors of tbe Degrees — Emblems of tbe De- 
grees — Regalia — Friendship, Love, and Truth, (Poetry.) 

Chapter VIII. — Of the Degree of Rebekah 164 

Introductory (to Ladies) — Do. (to the Degree) — Colors, Re- 
galia, and Emblems. 

Chapter IX. — Of the Subordinate Lodge 173 

How Commenced — The Petition — Preparations for Institu- 
tion — First Business Meeting — Increase of Members — 
Opening Lodge — Working, with Order of Business — Closing 
Lodge — Work out of Lodge. 

Chapter X. — Duties and Deportment of Odd-Fellows 189 

Lodge Attendance — Payment of Dues — Conduct in Debate 

— Gentlemanly Deportment — Correctness in Working — 
Voting and Balloting — Duties to Self, Family, and Others. 

Chapter XI. — Of Committees and Committee-Men 202 

General Duties of Committee-men — Investigating Commit- 
tee — Finance Committee — Auditing Committee — Trustees 
and Curators — Charges and Trials — Relief Committee and 
Watchers. 

Chapter XII. — Of the Appointed Officers 218 

Chaplain — R. and L. Scene Supporters — R. and L. Sup- 
porters of the V. G. — Do. of the N. G. — I. and 0. Guardians 

— Conductor — Wardens. 

Chapter XIII.— Of the Elective Officers 225 

Treasurer — Permanent Secretary — Recording Secretary — 
Vice-Grand — Noble Grand — Sitting Past Grand — Rules 
of Order and Debate — Use of the Gavel. 

Chapter XIV. — Of Degree Lodges, Committees, and their 

Officers 247 

Constitution l — Conferring Degrees — Officers and their Duties. 



CONTENTS. XI 



PAOK 

Chapter XV.— Of Past Official Degrees 251 

Past Secretary — Past Vice-Grand — Past Noble Grand — 
For what, and by whom, conferred. 

Chapter XVI. — Of Subordinate Encajnpments...., 254 

How Commenced and Instituted — Opening, Working, Clos- 
ing — Application and Admission — Committees and Ap- 
pointed Officers — Elective Officers — Conferring the Degrees. 

Chapter XVII.— Of the Patriarchal Degree 2G3 

Introduction — The Ten Commandments — Emblems — Con- 
cluding Remarks. 

Chapter XVIII.— Of the Golden- Rule Degree 271 

Introduction — Parable against Persecution — Note on Ori- 
ginals of said Parable, and the Parsee, the Jew, and the 
Christian — Emblems. 

Chapter XIX.— Of the Royal Purple Degree 283 

Review of the Eight Degrees — Introduction to the R. P. D. — 
Scripture Lesson — Emblems — Pilgrimage of Life, (Poetry.) 

Chapter XX. — Of Grand Encampments 296 

How Commenced and Constituted — The G. E. Degree — 
• Members, Representatives, and Committees — Appointed and 
. Elective Officers. 

Chapter XXI. — Of State Grand Lodges 305 

How Commenced and Constituted — The Grand Lodge De- 
gree — Members, Representatives, and Committees — Ap- 
pointed and Elective Officers. 

Chapter XXII. — Of Districts, their Committees and Officers. 312 
Dist. Grand Committees — Appeal Committees — D. D. G. 
Patriarchs — D. D. G. Masters — Institutions and Installa- 
tions — Insubordination and Disorder — Reclaiming Char- 
ters. 

Chapter XXIII. — Of the Grand Lodge of the United Stales. 320 
How Constituted and Supported — Members, Representa- 
tives, and Officers — Appointed Officers — Elective Officers — 
Regalia and Jewels. 

Chapter XXIV. — Miscellaneous 320 

Diplomas and Cards — Pass-words — Examination of Visitors 
— Honors and Courtesies — General Interdicts. 



C O N T E IS T S. 



PART THIRD. 

RATIONALE OF ODD-FELLOWSHIP. 

Introduction, 332— Origin in Human Wants, 334 — Self-love and 
Philanthropy, 337 — Providential Developments, 339 — British 
and American Orders, 343 — Religious Foundation, 345 — Not 
Sectarian, 347 — Devotional Forms, 352 — Extent of Fellowship, 
355 — Complete as a System, 358 — Odd-Fellowship an Educator, 
362 — Organization needed, 365 — Uses of Secrecy in Teaching, 
367— Secret Divine Teachings, 370 — Teaching by Practice, 373 
— Progressive Character, 376 — Logic of Facts and Figures, 379 
— Beyond the Order, 380. 



APPENDIX A. 

Odes for Various Occasions, with Music 383 

Two Dedication Odes, by A. B. Grosh — Dedication Ode, by 
Rev. A. C. Thomas* — Ode for Laying a Corner-stone, by 
Mrs. F. W. Gillett* — Do., by Rev. D. K. Lee, D. D.* — 
Another, Author unknown — Hymn, Dedication of a Ceme- 
tery, by A. B. Grrosh* — Funeral Ode, by Rev. J. G-. Forman 

— Do., by Rev. D. K. Lee, D.D.*— Do., by Rev. A. C. 
Thomas* — Rebekah at the Well, by Rev. A. C. Thomas* — 
Daughters of Rebekah, by Rev. D. K. Lee, D.D.* — The 
Rainbow, by Mrs. S. J. Hale — Dismission, by A. B. Grosh 

— Friendship, Love, and Truth, by James Montgomery. 



APPENDIX B. 
Formulary, containing many Blank Forms infrequent Use.. 397 

* Written for the Improved Manual. 



£ 







...™of M fo Ito4wdlona]1A , £aceoitleeaitJi 



THE 

ODD-FELLOW'S 
IMPROVED MANUAL 



PART FIRST. 

Patters (External to the €>rto. 



CHAPTER I. 

HISTORY OF ODD-.FELEOWSHIP. 

§ 1. Origin and Uses of Secret Societies. 

The earliest records of human history furnish proofs 
of the existence of secret associations among nearly all 
the nations of the earth. They have everywhere accom- 
panied, if they have not advanced civilization, and been 
the conservators, if not the promoters of religious, 
scientific, and political truth. 

Picture-writing and, afterward, hieroglyphics or ab- 
breviated symbols, were at first the only means men 
possessed of recording doctrines or events, or discoveries 
in science and the arts. And as nearly all learning was 
confined to the priesthood and royal family of each 
nation, these hieroglyphics readily suggested, if they 
did not constitute an exclusive art by which they com- 
municated with each other, and handed down to their 
successors those doctrines, discoveries, and state secrets 
which they deemed it improper to disclose to the world. 
2 ' 13 



14 THE ODD-FELLOW'S MANUAL. 



Hence in nearly every nation — in Egypt, Assyria, 
Greece, Rome, Gaul, Germany, and Britain — religious 
mysteries were the foundation-doctrines, and the priest- 
hood were the founders of secret societies. Even the 
rites of religious worship were, in most cases, but acted 
symbols — speaking of common religious ideas to the 
multitude, but conveying deeper meanings to the ini- 
tiated eye. 

That these early societies were often perverted and 
grossly abused, is readily admitted. But that furnishes 
no argument against their proper use. All associations 
have been corrupted or perverted. Written language 
is abused every day — the tongue itself is an unruly 
member, breathing not only prayers to God, but curses 
on our fellow-man — yet no one, for that alone, would 
doom society to solitude and silence, or abolish pen and 
press forever. 

On the contrary, the vast utility of ancient secret 
associations of priests, philosophers, and patriots, in 
advancing religion, conserving literature, art, and 
science, and in ameliorating the condition of states and 
communities, has commended them to the imitation of 
the wise and good in all subsequent ages of the world. 
Christianity availed itself of the principle in its early 
progress. When the iron heel of the bigot and tyrant 
was raised to crush the springing germ into the dust, it 
was removed into privacy and was nurtured in secret 
until the storm was overblown, or its strength was 
increased to endure the tempest. Says one, whose 
opposition to Romanism is undoubted : " No instructed 
man can deny that the Roman Catholic Church pre- 
sents one of the most solemn and majestic spectacles in 
history. The very arguments which are employed 



HISTORY OF ODD-FELLOWSHIP. 15 



against its rites, remind us of the mighty part which it 
has played on the theatre of the world. For when we 
say that the ceremonies of its worship, the decorations 
of its altars, and the evolutions of its priests, are con- 
ceived in the spirit of Heathenism, how can we forget 
that it was once the witness of ancient Paganism, the 
victor of its decrepit superstitions, the rival, yet imitator 
of its mythology? When we ask the use of the lights 
that burn during the mass, how can we fail to think of 
the secret worship of the early Christians, assembled at 
dead of night in some vault, beyond the eye of observa- 
tion ? When we wonder at the pantomimic character 
of its services, its long passages of gesticulation, are we 
not carried back to the time when the quick ear of the 
informer and persecutor lurked near, and devotion, 
finding words an unsafe vehicle of thought, invented 
the symbolical language which could be read only by 
the initiated eye?"* That which has proved so bene- 
ficial, though now it has ceased to be appropriate, or 
been corrupted, may well be imitated, and superseded 
by that wherein is life and purity. 

The Albigenses, Waldenses, Cathari and other early 
Reformers, during the long persecutions of the Papacy, 
prior to the Reformation, also found in secret associa- 
tion, remote from the eye of the persecutor, safety in 
worshiping God. And all through the dark night of 
feudal ages, the various mechanic crafts and guilds, and 
other secret associations, kept the feeble light of knowl- 
edge, virtue, and freedom, glimmering amid the sur- 
rounding gloom of semi-heathen darkness, until the 
world at large, awaking from its leaden sleep, lit its 
thousand torches at the hardly preserved tapers, and 

* Martineau's "Rationale of Religious Inquiry," Lecture II. p 1 9. 



16 THE ODD-FELLOW'S MANUAL. 



threw the blaze of a general revival of religion, letters, 
arts, and sciences, once more over our benighted race. 

And since that revival, similar associations have 
aided no less in speeding onward the flood-tide of civili- 
zation, humanity, and freedom, to its present full-flow- 
ing progress. The reform that has swept away doc- 
trines and institutions of Error and of Wrong, grown 
hoary w T ith ages of general acknowledgment and reve- 
rence, replacing them with the True and the Right, has 
oft been nourished in the silent secresy of a few chosen 
souls, until it gained strength to go forth boldly and 
grapple successfully with the monster errors and giant 
vices of the age. And the revolution that, in a few 
days, overturned thrones and banished tyrants, replac- 
ing the one with better institutions, and giving the 
abused powers of the other into rightful hands, fre- 
quently gathered its earthquake-power in the privacy 
of isolated circles, which met to pray and deliberate for 
their country's welfare, and separated to spread abroad 
the light and strength which Heaven gave the few, to 
direct the minds and nerve the arms of the many. 

We may be told, however, that error, vice, and diplo- 
matic despotism have also had their secret organiza- 
tions — even a " Holy Alliance ! " True ; so also have 
they had their public meetings and national congresses. 
Shall we reject the latter also, because bold, bad men 
have used openness and publicity for evil purposes? 

Among so-called secret societies of modern times, we 
know of none that has excelled the beneficent influence 
of Odd-Fellowship, within its own pale, in relieving the 
sick and distressed, and especially in preventing suffer- 
ing and poverty in the families of its members. Nor 
is there one whose measures of relief and benevolence 



HISTORY OF ODD-FELLOWSHir. 17 



liave been more generally copied than those of this 
"friendly Order;" and seldom, if ever, (astonishing as 
it is in this age of improvement,) with any important 
addition enhancing their efficiency. 

An institution manifesting so much influence, per- 
forming so much good, preventing so much evil, and 
increasing so rapidly and widely its numbers and its 
power, may well attract public attention, and excite a 
laudable desire to know its origin, progress, principles, 
resources and measures, its aims and objects. 

§ 2. Antiquity of the Order. 

A love of mystery and blind veneration for antiquity 
has induced most associations to claim an origin trace- 
able to the remotest ages of the world. There have not 
been wanting well-meaning Odd-Fellows to render that 
doubtful service for our Order. Confounding 'principles 
with the institutions embodying them, they have claimed 
equal antiquity for both. And similarities, which can 
easily be found between the modes of initiation and 
other ceremonials of ancient associations and those of 
our own Order, have been triumphantly appealed to, in 
proof of the unwarranted assumption. And even where 
such likeness could not be found, it was easy to draw 
upon imagination for facts, and cover modern inven- 
tions with a seeming rust of ages. 

A brief enumeration of some of these fabulous histo- 
ries of our Order may serve to guard the unwary against 
further imposition. The greatest exertion of tradition 
was to make our great forefather, Adam, the founder 
of our Order. Prying Mother Eve was probably ex- 
cluded, and all her daughters with her! Grand Sire 
Wildey, during his visit to England, in 1826, procured 
2* 



18 THE ODD-FELLOWS MANUAL. 



from one of the lodges there, an emblem representing 
Adam laying the foundation-stone of the Order, which 
emblem he presented to the Grand Lodge of the United 
States. 

Another tradition declares that the Order was founded 
among the Jewish priesthood, by Moses and Aaron. 
James Spry, C. S., in his " History of Odd-Fellowship" 
in Great Britain, mentions such an Order among the 
Jews while captives in Babylon, to enable them to cir- 
cumvent their oppressors and maintain fidelity to their 
religion ; and which was kept up until after their sub- 
jugation by the Romans. Some members being or- 
ganized as a Roman legion in A. D. 79, and proving 
faithful, the Emperor named them Fellow Citizens, and 
Odd Fellows, and gave them a " Dispensation engraven 
on a golden plate," with emblems of mixed Jewish and 
Roman ideas. (Another tradition makes this a Chris- 
tian legion!) By the Romans the Order was intro- 
duced into Britain in A. D. 98, and remnants of its 
practices remained up to Saxon times, when they were 
lost to public view! 

Other fables have ascribed our origin to the Goths, 
Huns, Scandinavians, Suevi, Moors — down through 
Spain, Portugal, France — thence to England as a 
"Loyal Grand Lodge of Honor" in the 18th century, 
when it became the " London Order of Odd-Fellows!" 
All these and other baseless and silly stories, after 
repeated calls for testimony, have been utterly discarded 
as proofless and absurd, by the Grand Lodge of the 
United States. — See Journal, Vol. I., pp. 336, 337. 

Accordingly P. G. M. Ridgely, Grand Secretary of 
our National Lodge, publicly declared in his Oration, 
in Boston, June 19, 1845, after dwelling on the anti- 



HISTORY OF ODD-FELLOWSHIP. 19 



qtlity and divine origin of our foundation-principle, 
human fraternity:-— 

" I know that it has been not unusual, on occasions 
like the present, to claim for Odd-Fellowship affinity 
with secret institutions which had their origin in periods 
of time when the passions of men were fiercest, and the 
midnight of idolatry overshadowed and blighted the 
promptings of the human heart, i" am here to repudiate 
such associations." 

" Although we may discover a similitude in the fact 
of initiation, in rites, ceremonies, and in gradations of 
degrees, between those institutions and Odd-Fellowship, 
we will find no traces of the principles of fraternity, 

which distinguish eminently our affiliation." 

u Odd-Fellowship invokes not the aid or sanction of 
such ages to consecrate its principles ; and if, in truth, 
these could be summoned to attest its antiquity, they 
would rather awaken just indignation against its cha- 
racter, than serve to commend its merits to an en- 
lightened public opinion. Dismissing therefore, and I 
hope for ever, the Oracles of Egyptian or Grecian 
philosophy, and the still more absurd pretences which 
would discover the sources of Odd-Fellowship in the 
Roman Camps; and assuming that its benign principles 
have been drawn from the image reflected upon man in 
his creation, let us turn to a truthful narrative of the 
origin of Odd-Fellowship, and its capacity to compass 
the brotherhood of man." 

§ 3. Origin in Great Britain. 

The origin of Odd-Fellowship as an institution is 
involved in obscurity. When the small stream first 
issues into the light of history, it is very humble also. 



20 THE ODD-FELLOW'S MANUAL. 



The Nile, though known long before the days of 
Joseph, has only lately had its sources discovered by 
Europeans. Mr. Spry, in his " History of Odd-Fel- 
lowship," says, that " in the early part of the last cen- 
tury, the writer Daniel De Foe mentions the Society 
of Odd Fellows; and The Gentleman's Magazine for 
1745, speaks of the Odd Fellows' Lodge as a place 
where very comfortable and recreative evenings may be 
spent." In 1788, as we learn from his Biography, 
James Montgomery, the poet, wrote the song given in 
Appendix A, beginning 

"When Friendship, Love, and Truth abound 
Among a band of brothers, " 

for a society in London, bearing the motto of our 
Order, and presumed to be a lodge of " Ancient and 
Honorable Loyal Odd Fellows." All beyond these 
dates is mere conjecture. We only know that when 
Odd-Fellowship comes into the domain of certainty, 
the Fatherhood of God and brotherhood of man are 
its foundations of precept and of practice. Nor can 
we trace the precise steps by which our peculiar meas- 
ures of mutual relief in sickness and distress, and pro- 
vision for the burial of the dead, and care for the 
widow and orphan, grew up among our predecessors. 
But knowing that it was an institution originated by 
common circumstances of want and providence, and 
cemented by social feelings frequently indulged until 
they warmed into a fraternal glow, we can readily 
imagine how great principles would be suggested, and 
measures for carrying them out be successively improved. 
They were toiling laborers, in a land and under a 
government where hard-handed industry is less esteemed 



HISTORY OF ODD-FELLOWSHIP. 21 



than here; where distinctions of rank and wealth are 
greater than we have ever known. Their daily labor 
barely sufficed to procure them daily bread. When 
sickness came, gaunt and terrible want was not far off. 
When calculating wealth refused them the privilege to 
toil for bread, they lacked means to seek employment 
elsewhere, and support their families meanwhile. When 
on the bed of disease or death, none could spare time 
to smooth the creased pillow, or moisten the fevered 
lips, or speak calmness to the delirious mind. When 
they looked forward to the close of this " fitful, feverish" 
life, beyond it was only a pauper's coffin to be pressed 
into, a pauper's grave into which to be huddled out of 
sight, without a breathed prayer over the dead, or a 
whispered text of hope and consolation for the living. 
And for the surviving partner and bereaved children 
no future was presented, but trundling them from par- 
ish to parish until they were thrust into the vice and 
infamy of the almshouse ; or, perhaps, thrusting them 
into the streets, to grow up beggars or criminals, if 
they did not earlier perish in the gutter ! Such were, 
most probably, the circumstances and prospects of not 
a few who commenced our Order, devised its first crude 
measures of relief and burial of the dead, and based 
the whole structure on the Fatherhood of God and 
the Brotherhood of man. 

Feeling that Rank and Wealth would degrade them 
if they could, they resolved to support and aid each 
other, and to contribute weekly a portion of their scanty 
earnings for that purpose.* Feeling also how sectarian 

* The "Odd Fellow's Keepsake" states, that the early English 
lodges were supported, and their members relieved, by each mem 



22 the odd-fellow's manual. 



and party strifes estrange men from each other, and 
render them powerless and abject by such divisions, 
they excluded all such topics and distinctions from 
their meetings, and resolved only to know, to labor for, 
and to love each other as men — as brethren. 

§ 4. Convivial Practices. 

At that period (and is it not too much the case at 
thisf) convivial practices were common everywhere, 
among nearly all associations and gatherings of men. 
But especially in Great Britain, all social and moral 
societies, even vestry, presbyterial, and other church 
meetings for business, were stimulated freely with in- 
toxicating drinks and the fumes of tobacco.* 

ber and visitor paying a penny to the secretary on entering a lodge. 
If a brother needed aid, a sufficient sum was voted him. If out of 
work, he was furnished with a card and funds to reach the next 
lodge. If unsuccessful there, that lodge provided for his further 
progress, and thus he went on until he found employment, when 
he deposited his card in the nearest lodge. When a lodge's funds 
ran out, it sent word to other lodges, and visitors were sent to 
swell the penny collections. It was common for a whole lodge 
thus to visit a needy lodge, and hundreds of Odd-Fellows went, 
week after week, until the exhausted treasury was replenished. 

This contribution system was superseded by our more reliable 
system of stated benefits, based on regular weekly or quarterly 
dues — making donations on special occasions only. 

But weekly dues were collected weekly up to 1835. The warden 
with his axe, heart in hand uppermost, went to each member, re- 
ceived his weekly due, and announced the payer's name to the 
Secretary. After 1835 larger amounts began to be paid, and reg- 
ular quarterly accounts kept, as at present. 

* Even bo late as 1835, Rev. Heman Humphrey, D. D., President 
of Amherst College, Mass, gave a discouraging view of the habits 
of clergymen and church-members generally in Great Britain. He 
says, quoting from another, "In some presbyteries, (in Scotland,) 



HISTORY OF ODD-FELLOWSHIP. 23 



We need not wonder, therefore, that Odd-Fellows, at 
that early day, were addicted to practices which greater 
light and a purer morality now declare to be " incon- 
sistent with our laudable profession." Meeting, as they 
did, in public houses of not the most select character, 
the only places open to men of their humble pretensions 
and limited means, the beer-mug, the pipe, and the 
toast circulated freely, as the song and jest excited 
their mirth and hilarity ; until, by frequent repetition, 
calling for increased indulgence, it is no wonder that 
the noble objects of their meetings were too frequently 
made but secondary to mere sensual gratifications. The 
wonder is, not that those early Lodges were so greatly 
convivial clubs, but that they did not become merely such.* 

the presbyterial dinner is furnished with liquor by fines imposed 
on various occasions," and paid by the clergy! — See Foreign Tour, 
Vol. 2, pp. 5-32. 

* We give a specimen or two of the songs said to have been sung 
in those early Lodge meetings, that the reader may see the moral 
progress of the order, by comparing them with the Odes and Songs in 
use at the present day, as given in Appendix A 

The following is said to be a chorus : — 

"Then let us be social, be generous, be kind, 

And let each take his glass and be mellow ; 
Then we '11 join heart and hand, leave dissension behind, 

And we '11 each prove a hearty Odd-Fellow. 

And the following is said to have been along-standing favoi'ite — 

" Oh what pleasure for to meet 

With friends so blithe and jolly, 
Who all delight for to dispel 

The gloom of melancholy! 
Then let us throw all care aside 

Let 's merry be and mellow ; 
May Friendship, Love, and Truth abide 

With every true Odd-Fellow. 



24 the odd-fellow's manual. 



The singularity of its name, and humility of its origin, 
needed not these convivial practices to bring the insti- 
tution into suspicion and disrepute, nor a defective or- 
ganization to involve it in trouble and internal dissension. 
On the extension of the Order to Liverpool, the lodges 
united in a more general system, under the title of " The 
Union Order of Odd-Fellows," having London as its 
seat of government. This arrangement continued until 
about 1809, when, after the institution of Victory Lodge 
in Manchester, some intelligent men perceived the ne- 
cessity of reforming the convivial practices of the brother- 
hood, and making mutual relief and charity the main 

" True Friendship is a treasure great, 
As such we may regard it ; 
May discord ne'er our Lodge intrude, 

Nor any thing retard it ; 
But let the song and toast go round, 

And every heart be mellow ; 
And may our motto still be found 
In every true Odd-Fellow." 

A contrast no less gratifying can also be made between the Gen- 
eral Rules and Regulations of that and a later period, and the state 
of the Order at. this time, and especially on this continent. Fines 
were common then, for going to sleep, for getting drunk, for noisy 
demonstrations, and for introducing improper toasts or songs, 
during lodge meetings. No such penalties are needed now, for the 
General Law of the Order, that "no refreshments of any kind, 
except water, shall at any time be allowed in the Lodge-room, or 
in any of the apartments or passages thereto belonging," renders 
them unnecessary. 

If those early Rules were "behind the age" to which they be- 
longed, (which we much doubt,) the present General Law in this 
country was, when framed, in advance of not a few of the associa- 
tions of that period. Surely an institution capable of such self- 
reform and progress cannot be wanting- in religious principle and 
moral power. 






HISTORY OF ODD-FELLOWSHir. 25 



objects of their meetings. But after agitating the sub- 
ject for years, they found that even the partial reform 
they advocated could not be effected without an entire 
change of the Order. 

§ 5. The Independent Order. 

A Convention of friends of reform was accordingly 
held in Manchester, in 1813, when several lodges se- 
ceded in due form from the Union Order, and consti- 
tuted the "Independent Order of Odd-Fellows." 
Under the impulse of improved practices, this new 
Order advanced rapidly, and soon overshadowed the 
rival whence it sprang. In 1825 it increased the 
efficiency of its government by instituting a Central 
Standing Committee in Manchester, to govern the Order 
in the interim between the sessions of the Annual Mov- 
able Committee, as the Chief Lodge is termed. 

But the unwieldy size of the Annual Movable Com- 
mittee soon led to the assumption and abuse of power 
by the Central Committee, which, in turn, led to various 
attempts at reform, and revolutions and secessions on 
their failure. Hence in 1845, according to the Oration 
at Boston, by P. G. Master Ridgely, "there are many 
ramifications of Odd-Fellowship from the parent stock 
in England, all of which form distinct communities, 
holding no intercourse with each other, and each claim- 
ing to strive in the cause of human benefaction, under 
the banner of Friendship, Love, and Truth/' 

Turn we now to the origin and history of Odd-Fel- 
lowship in America. 

§ 6. Origin in the United States. 
. Several attempts were e; rly made to establish Odd- 



26 the odd-fellow's manual. 



Fellowship on this continent, but from various causes 
all successively failed. The early mode was by self- 
institution. Any number of Odd-Fellows united to- 
gether, formed a lodge, and received a charter from 
any neighboring lodge, with power to grant charters 
in return. It is claimed that lodges were started in 
this manner during the last century. Br. John Duncan, 
at the institution of Washington Lodge, No. 1, in Balti- 
more, said he had been initiated in a lodge in that 
city, in 1802. Shakspeare Lodge, No. 1, was instituted 
in New York, December 23d, 1806 ; nourished until 
1811; was heard of again- in 1813; shortly after dis- 
solved, and was revived in 1818, and continued in 
existence until 1822, — part of the time as Franklin 
Lodge, No. 2, as stated by the " Odd-Fellow's Text 
Book. " Prince Regent's Lodge was instituted by some 
Englishmen, in New York, in 1816, but its name gave 
it an odor of nationality, and prevented its prosperity, 
and it ceased. The next was Washington Lodge, No. 1, 
of Baltimore, in 1819 — then Franklin Lodge, No. 2, 
of same city, in 1819 — next Massachusetts Lodge, No. 1, 
in Boston, March 26th, 1820 — next Franklin Lodge, 
No. 2, New York, January 27th, 1821 — next Penn- 
sylvania Lodge, No. 1, Philadelphia, December 26th, 
1821. Columbia Lodge, No. 1, Washington Lodge, 
No. 3, and Columbia Lodge, No. 4, New York, were 
all instituted in 1822. These were all formed by self- 
institution, and those in each city were generally ignorant 
of the existence of those in the other cities ; and even 
as late as 1823 some of them believed themselves the 
only lodges in the United States. 

But the earliest successful institution of Odd-Fellow- 
ship in this country, and the commencemf nt of our 



HISTOEY OF ODD-FELLOWSHIE\ 27 



present Order, dates no further back than April 26, 
1819. The history of the Order is so blended with 
that of its founder, that I give a brief biographical 
sketch of this remarkable man, principally compiled 
from a Eulogy on his life and character by P. G. Master 
Jas. S. Ridgely, of Baltimore, Md. 

Thomas Wildey was born in London, England 
January 15, 1783. At 14 years of age he was appren- 
tice to a coach-smith. When 21 years old he was 
initiated into Lodge 17 of the Order of Odd-Fellows, 
in London, and served in every station up to the 
highest, with such ability and zeal as to win the sub- 
stantial approval of his brethren at the age of 23. 
Three years after his initiation he led in organizing 
Morning Star Lodge, No. 38, in a distant quarter of 
the city, that he might thus extend the influence and 
benefits of the Order. He was unanimously chosen its 
first presiding officer ; and during ten years of member- 
ship he was three times elected to the same chair. 
These lodges were all self-instituted — the Manchester 
Unity not having yet been organized. 

He embarked for America, July 30th, 1817, and 
reached Baltimore September 2d, where he soon found 
employment at his trade. The prevalence of yellow 
fever that autumn, exercised his sympathies, and showed 
the necessity for an order like ours. The following 
year, meeting with his fellow-countryman and brother 
Odd-Fellow, John Welch, they agreed in trying to 
establish a lodge in Baltimore. Their first call for a 
meeting on March 2d, 1819, though continued for one 
month, drew only two coadjutors, whereas three were 
necessary. The call was renewed for April 13th, when 
Mes-rs. John Duncan, John Cheatham, and Richard 



28 THE 0D1? felloe's manual. 



Rush worth met with theni, and arranged preliminaries, 
and on April 26th they organized Washington Lodge. 
No. 1, by self-institution. Within one month they 
changed its organization and working to the Independent 
Order, and took measures to procure a charter. Frank- 
lin Lodge, No. 2, was opened soon after. On January 
17th, 1820, Abercrombie Grand Lodge, of Manchester, 
granted a dispensation — but it never reached them. 
Through P. G. John Crowder, of Duke of York Lodge, 
Preston, (who visited Baltimore in 1819,) that lodge 
issued a charter on February 1st, 1820, which was 
received and accepted in due form October 23d, follow- 
ing; and in June, 1821, the General Committee of the 
Manchester Unity confirmed it, thus constituting No. 1 
" Grand Lodge of Maryland and of the United States," 
with power to charter lodges accordingly. 

Prior to this there was no Grand Lodge in our coun- 
try. The P. Gs. of each lodge were a Committee of 
Supervision and Grievance, w T ith advisory powers only; 
but their decisions were generally sustained. 

The working of a Grand and a subordinate lodge 
under the same charter, proved very inconvenient, and 
at the instance of P. G. John Entwistle, on February 
22d, 1821, Washington Lodge surrendered its Grand 
Lodge charter to the P. Gs. of Washington and Frank- 
lin Lodges, and the " Grand Lodge of Maryland and 
the United States " thus constituted, granted subordi- 
nate charters to Nos. 1 and 2. Br. Wildey, the first 
N. G. of Washington Lodge, was chosen first Grand 
Master. 

At this period the White, Blue, and Scarlet degrees 
were the only degrees of the subordinate lodge. The 
J ink and Green, compiled by P. G. Entwistle, were 



HISTORY OF ODD-FELLOWSHIP. 29 



called the " intermediate degrees," and were yet un- 
known in England. The Golden Rule degree was con- 
ferred in Grand Lodge, on P. Gs. only, for a charge of 
75 cents. The special meetings of P. Gs. were called 
" Grand Committees," and their proceedings required 
the confirmation of the Grand Lodge in annual session 
to render them final. 

For several years the Order made but little progress 
Its founder and members were comparatively obscure 
men. Its name excited prejudices, which their con- 
vivial practices confirmed, and thus obscured its merits 
from the more strict and respectable class of humane 
men. But Br. Wildey, conscious of good motives, and 
confident of the great benefits the Order must confer if 
successful, persevered, bating no jot of hope or effort. 

In 1822, having ascertained that there were lodges 
in Philadelphia, New York, and Boston, efforts were 
made to effect a general union. "Massachusetts Lodge" 
was the first to respond by application to the " Grand 
Lodge of Maryland and the United States" for a charter, 
which was granted April 13, 1823, and G. M. Wildey 
was empowered to institute the same, and open a Grand 
Lodge also. On his way to execute this mission, he 
induced " Pennsylvania Lodge, No. 1," to make a 
similar application. In New York he reconciled the 
contending lodges, by inducing " Columbia Lodge, No. 
4" (the only one possessing a charter from England) 
to give up its charter for one from Baltimore. Thus 
all disputes about legality, seniority, and supremacy 
were happily settled by the kind and rersuasive elo- 
quence of Br. Wildey, and all the lodges then existing 
h the United States were united in one system, under 
one acknowledged legal Head. 
3* 



30 THE ODD-FELLOW'S MANUAL. 



The charters having been applied for and duly 
granted, the Grand Master instituted them as follows: — 
"Massachusetts, No. 1," June 9th, 1823, and the Grand 
Lodge, June 11th, 1823 ; the Giand Lodge of New 
York, June 24th, 1823; and "Pennsylvania, No. 1," 
and " Grand Lodge of Pennsylvania," June 27th, 1823. 

The complex National and Maryland State Grand 
Lodge proving dissatisfactory to other State Grand 
Lodges, the "Grand Lodge of Maryland and of the 
United States," resigned its charter to the State Grand 
Lodges collectively, and united with them in organizing 
a distinct Grand Lodge of the United States, on January 
15, 1825, which held its first annual communication on 
Washington's birthday following. And thus was com- 
pleted the admirable structure which has proved so 
effective in promoting the welfare and growth of Odd- 
Fellowship in this hemisphere. 

Before entering on the history of the G. L. U. S., we 
will close our brief sketch of the labors of Br. Wildey. 

It was important that our National Head should be 
legally recognized by the Manchester Unity, and 
measures adopted to maintain uniformity in ritual and 
working, in both countries. " Br. Wildey volunteered 
the pilgrimage, and crossed the ocean at his own cost, 
reaching Liverpool on the 17th of June, 1826. He 
w T as most affectionately received by the authorities of 
the Order at Manchester, and was greeted as the Father 

and Founder of American Odd-Fellowship He 

was conducted throughout the entire jurisdiction — from 
city to city, from town to town, from village to village — 
everywhere received by Committees of the Order, and 
brethren anxious to do him honor." He taught them 
the Covenant and Remembrance degrees — which they 
adopted, — and the Grand Lodge degree — which they 



HISTORY OF ODD-FELLOWSHIP. 31 



declined, us unnecessary in their organization. They 
granted his every request, save the great object of his 
mission — the independent sovereignty of the G. L. U. S. 
in this country. Before his return, they intimated the 
desire of the Order to present him personally a valuable 
token of their esteem for him and his labors. He tear- 
fully and eloquently thanked them, but declared that 
the common cause would be better served, and himself 
most highly honored, if, instead of a gift to himself, 
they would grant to the G. L. U. S. exclusive jurisdic- 
tion of the Order in America. This self-sacrificing 
wish was heard in silence ; but on the day fixed for his 
return, he was surprised by a visit of the Grand Officers, 
who, after an address by Grand Master Derbyshire, 
among other valuable tokens, placed in his hands a 
charter beautifully executed on parchment, dated back 
to May 15th, 1826. That charter filled the wish of his 
soul, and completed his great mission, by granting sole 
jurisdiction over Odd-Fellowship in this country to the 
Grand Lodge of the United States. 

Encampments were yet unknown. The Patriarchal 
and Royal Purple degrees, received about this time, 
were, like the Golden Rule degree, conferred in Grand 
Lodges, and on Past Grands only. But on June 14th, 
1827, the G. L. of Maryland instituted "Jerusalem 
Encampment, No. 1," with Br. Wildey, its originator, 
as Chief Patriarch; and empowered it to confer the 
sublime degrees on members of the Scarlet degree. And 
while he thus labored at home for the improvement of 
the Order, without stint of money or of time, he 
travelled and toiled for its extension and welfare abroad. 
He made official visits to State Grand Lodges, instituted 
subordinate lodges and encampments in new States, in- 
structed the brethren, adjusted conflicts, and stilled dis- 



:_ THE ODD-FEi: [AJOJAL. 



tensions by "po I npon the troubled wat-: 

He carried the O . Kentr 

Louisiana, and Virginia — everywhere a persuasive 
irit of fr ~ce. 

a serving is Grand ^1:7 from 18251 
con tinned to serve the Order, g raluit 'general 

Agent. In this capacity he 1 the northern and 

eastern Slates in 1835, Virginia in 1 v i 1 . Pennsylvania, 

^inia, Ohio, Kentucky. I 
:.-:_: I.. in: is. Missouri, and Iowa, in 1838, and Ten- 
nessee^ Arkansas, and Texas, in 1831 — travels :hen 
->ften toilsome and costly. He thus added State after 
Si :e to the Order, and bound them by the s trong est 

in fraternal union. Session after session the H 
of the Order bowed to him in grateful acknowledgment 
of his self^acrificing zeal and immensely valuable la- 
bors; and a gold medal, at one period, and a service 
plate valued at $500, at another time, were presented 
to him by the Grand Lodge of the United State- - 
tokens of its admiration and 

\ useful life, he never was absent from 
in Grand Lodge, ho T - 

mee: ■ rhree oc "ere ill- 

ness pr^ Nor was he a mere observer — he 

mmittees to near the close 0: 
36 years of membership therein. "Throughout his 
whole career as an Odd-Fellow, private interests, health. 
comfort, worldly advantage in all its forms, were sur- 
rendered freely and nobly npon the altar of that Order 
which he loved and cIh with a <; :hat 

nev :d, but that, as a^ ed upon him and 

infirmities ina - ecame more and more into - 

- T".^~ \~ i -*>.^r ' -- : -".« ■'-.-'.- '-:-.- vr :.- 4— irvl en- 

! 



HISTORY OF ODD-FELLOWSHIP. 33 



Thus Loving and beloved, seeing his life-work pros- 
pered and prospering, this aged Father of a numerous 
brotherhood which soothed and sustained his feeble 
form, went gently and peacefully down the declivity of 
life to the boundary river, and there, at the good old 
age of eighty-one years, passed over into immortality 
on the 19th of October, 1861 — full of honors as oi 
years. Everywhere the Order sorrowed at his depar- 
ture, yet in gratitude that he had been spared so long 
and to accomplish so much for humanity; and, reciting 
his virtues and his labors, they lovingly and reverently 
buried his errors and his failings with the aged frame 
forever, in Greenmount Cemetery, of his adopted city. 

In January, 1865, the corporate authorities granted 
"a spot of ground in the square located on North 
Broadway, and bounded by Fayette Street," for a monu- 
ment to his memory. And in September following, 
the Order had erected upon that elevated spot, a noble 
monument to the Father of American Odd-Fellowship 
— a rocky-faced granite base ten feet square, from 
which rises a marble base, bearing the inscriptions — 
on the northwest, — 

The site for this monument was unanimously voted by 
the Mayor and City Council of Baltimore. 

On the northeast, — 

He who realizes that the true mission of Man on earth 
is to rise above the level of individual influence, and to 
recognize the Fatherhood of God over all, and the Broth ■ 
erhood of Man, is Nature's true nobleman. 

The opposite sides, — 

Thomas Wildey, Born January 15, 1783. Died 
October 19, 1861. 



34 THE odd-fellow's manual. 



Above this base rises the pedestal, bearing on the 
south side, the Seal of the Grand Lodge of the United 
States, in bas relievo — and on the eastern and western, 
carvings in similar style of Faith and Hope. The 
northern face bears the inscription, — 

This column, erected by the joint contributions of the 
Lodges, Encampments, and individual members of the 
Independent Order of Odd-Fellows of the United States 
of America, and jurisdictions thereunto belonging, com- 
memorates the founding of that Order in the City of 
Baltimore on the 26th day of April, 1819, by Thomas 
VYlldey. 

Above the whole towers a life-size figure of Charity 
protecting orphans. The entire height of the structure 
is fifty-two feet, and is executed in chaste and beautiful 
style. 

The Order as founded by Bro. Wildey, was simply a 
humane institution — its main objects were to relieve 
brethren, bury the dead, and care for the widow and 
orphan. But gradually there were infused into its 
lectures and charges much moral and (unsectarian) re- 
ligious instruction ; and at each revision these principles 
were increased, and deepened, and strengthened, until 
its beneficial and relief measures, from being ends, have 
become means to a higher and greater end — " to im- 
prove and elevate the character of man ; to imbue him 
with conceptions of his capability for good; to en- 
lighten his mind ; to enlarge the sphere of his affections, 
and thus to lead him to the cultivation of the true fra- 
ternal relations designed by the Great Author of his 
being." Bro. Wildey planted the seed and cultivated 
the tree. It bore fruit richer and better than he had 
anticipated. "He builded better than he knew;" but 



HISTORY OF ODD-FELLOWSim>. 35 



as Founder and Architect he dwelt in the Temple 
which he had reared for more limited objects. 

His cherished aims and details were all retained, but 
directed beyond the merely social and physical, to the 
moral and spiritual — to lift its members up to their 
proper position — to hold man " to a strict standard of 
duty — to impress him with the value of character 
among his fellows, and lead him to a true appreciation 
of his whole duty, whether to God himself, or to his 
brother man adrift amid the storms and breakers of 
life." (P. G. 31. Ridgely's Eulogy.) 

§ 7. The Order under the Grand Lodge of the United 
States. 

Thomas Wildey, First Grand Sire— 1825 to 1829. 
The Grand Lodge of the United States, organized 
January 15th, 1825, held its first annual communica- 
tion, February 22d, following, but immediately ad- 
journed to March 30th, following, when its officers 
were installed, and reports received, showing four 
Grand and nine subordinate lodges in connection. 

One of its first acts was to step out in advance of 
nearly all social organizations of that period, by de- 
creeing that in no case should any refreshments except 
water be used in any of our lodge-rooms. 

In October, 1826, the Grand Charter from the Man- 
chester Unity was received through Grand Sire Wildey, 
and accepted. That Charter ratified and confirmed the 
former, and u doth also hereby grant, authorize and 
empower the Grand Sire, Deputy Grand Sire, Repre- 
sentatives and Proxies of the Grand Lodge of the 
United States of America, to conduct the business of 
Odd-Fellowship without the interference of any 



36 the odd-fellow's manual. 



other country, so long as the same is administered 
according to the principles and purity of Odd-Fel- 
lowship." v 

In November 1827, a charter was granted for Central 
Lodge, No. 1, in Washington, D. C, which was insti- 
tuted on the 26th of that month. And the year closed 
with four Grand Lodges, having 17 subordinates be- 
side two in the District of. Columbia. 

In 1828 Stranger's Hefuge Lodge, of New York, 
denied to the Grand Lodge of that State any save ad- 
visory powers, and refused obedience to its decisions. 
The Grand Lodge, after all other means failed, expelled 
the insubordinate lodge, and was sustained by the G. 
L. U. S. The expelled lodge applied to England ; but 
receiving no countenance, it submitted, and was re-in- 
stated in 1829. The Grand Lodge of the District of 
Columbia was instituted Nov. 24, 1828. 

Thomas Wildey re-elected Grand Sire — 1829 to 
1833. Degree Lodges were established in 1829, by 
the Grand Lodge of Pennsylvania. Prior to this, de- 
grees were conferred in the lodge-room on Sundays. 
Though at first resisted as an innovation on the char- 
tered rights of subordinates, Degree Lodges have now 
become general where lodges are numerous. Country 
and other isolated lodges, confer degrees after the regular 
lodge-meeting; and in some States /they are conferred 
by Degree Committees, or Deputies appointed for the 
purpose. 

This year also, it was decided that the powers of the 
Grand Sire were confined to those expressly named in 
the Constitution — rejecting vague "ancient usage." 

The anti-masonic excitement, which began in western 
New York two years before, now spread over neighbor- 



HISTORY OF ODD-FELLOWSHIP. 81 



ing States, and extended to att" secret societies. " In 
Massachusetts, the Order died away. In Rhode Island, 
where it had just been planted, it took no root. In 
New York a contention about the seat of the Grand 
Lodge (New York, or Albany?) aided the opposition 
and stopped all growth. In Pennsylvania the 50 sub- 
ordinates of 1832 declined to 40 in 1839. In Dela- 
ware the Grand Lodge was not instituted, though a 
charter had been granted. Almost everywhere the ex- 
citement lessened our numbers or prevented increase. 

James Gettys, of the District of Columbia, Grand 
Sire — 1833 to 1835, the term having been shortened 
to two years. He was succeeded by George Keyser, 
of Maryland, Grand Sire — 1835 to 1837. Efforts 

were again made to induce the English lodges to dis- 
cs o o 

continue their convivial practices and to cease changing 
the work of the order without consulting or notifying 
us, " that uniformity of action and principle might 
exist between us." As the Manchester Unity had re- 
vised the lectures and entirely changed the initiation, 
&c, the Grand Lodge of the United States now made 
a thorough revision of our ritual, rejecting much of 
the old version, and purging out many crudities in 
style and sentiment. In 1836 James L. Ridgely, of 
Maryland, was chosen Grand Sire, but declining, Sam- 
uel H. Perkins, of Pennsylvania, was elected at a 
special session in May, 1837, and installed at the fol- 
lowing annual communication ; when, also, further 
correspondence was ordered with the Manchester Unity 
in reference to their alterations of the work of the 
Order. 

In 1838 P. G. Sire Wildey reported what jurisdic- 
tions he had visited, and among the lodges and en- 



38 the odd-fellow's manual. 



campments instituted by him was " Lone Star Lodge 
No. 1, in Texas, opened July 25th, 1838 — the first 
charter granted by the Grand Lodge of the United 
States to a foreign country. 

In 1839, no quorum appearing, the annual commu- 
nication was not held ; but at a special session in April 
following they installed Zenas B. Glazier, of Delaware, 
Grand Sire. The correspondence with the Manchester 
Unity showed that it agreed to interchange the A. T. 
P. W., bat made no promise to cease lodge conviviali- 
ties, or to consult us on alterations of signs, &c. In 
1840 Grand Encampments were admitted to representa- 
tion, in despite of earnest opposition, because the quali- 
fication of the R. P. D. for all G. Representatives suf- 
ficiently protected the patriarchal branch, whose mem- 
bers were also represented as members of lodges. The 
regalia of the Order was also regulated, and the five 
degrees arranged as they are now numbered. 

In 1841 Jas. L. Ridgely was a second time elected 
Grand Sire, and again declined, when John A. Ken- 
nedy, of New York, was elected and installed. The 
grievances caused by the Manchester Unity continuing 
and increasing, the Grand Sire, in February, 1842, 
deputed P. G. M. James Alcock to confer with the 
English Board of Directors, and arrange for consulta- 
tions about, and notices of alterations. But the Direc- 
tors refused to entertain such propositions, and referred 
the whole subject to the Annual Meeting of Deputies. 
G. Secretary Ridgely and G. Chaplain I. D. William- 
son were then deputed to attend that annual meeting — 
where they were kindly received, but their efforts for 
peace and harmony set at naught. Consequently the 
annual communication of the G. L. U. S. in 1842 w T as 



HISTORY OF ODD-FELLOWSHIP. 6\) 



mainly occupied in considering the report of its depu- 
ties. And here, that our allusions and the action of 
our National Lodge may be clearly understood, we will 
briefly state those difficulties. 

The government of the Manchester Unity of the I. 
O. O. F. was ostensibly vested in the Annual Mov- 
able Committee — a Convention of one delegate from 
each lodge, beside deputies from each district, some 
2000 or 3000 members — which met on Whit-Sunday 
each year. But all power during the interim was 
vested in a Board of some twenty Directors, all located 
in Manchester. This Board, few in numbers, located 
together, and united in interests, exerted controlling 
influence, and altered ritual and signs almost at will. 
As w r e were -not notified of these changes, their new 
members were excluded from working with us, for 
which we were reproached, censured, and threatened ! 
The British lodges had a uniform initiation and ca/d- 
deposit fee ; ours varied according to cost and style of 
living, as did also our benefits ; yet the Manchester 
Unity insisted that we should admit to membership 
and benefits, their members, at a less sum than was paid 
by our American brethren. Add to this, that their 
"convivial practices" lowered the character of most of 
their members below the moral standard here, and our 
grievances become apparent. Their demands involved 
an entire change of our government, of our standard of 
morality, and more than a surrender of our chartered 
sovereignty ; for we had not the voice granted to their 
humblest lodge in the alterations made in signs and 
ritual. As our Order neither used, nor required them 
to use any " oaths " whatever, the pretence that the 
insurmountable difficulty on their side ivas that, by the 



40 THE ODD-FELLOW'S MANLAL. 



law of the land, they could not adopt our "oaths of 
initiation/' &c, is not correct. (See Spry's History, p. 
50.) Of ccurse, the Grand Lodge of the United States 
approved the acts of its deputies, thanked them for their 
services, and unanimously severed the connection with 
the Manchester Unity ; and, in view of the fact that the 
Unity had altered the ancient land-marks, violated the 
principles and changed the work of the Order, and 
attempted to invade our chartered rights, the Grand 
Lodge of the United States declared itself the only 
Fountain and Depository of " Independent Odd-Fel- 
lowship " on the Globe. 

The Manchester Unity, in accordance with its fre- 
quent threats, subsequently attempted to establish lodges 
in this country, but failed. Our National Grand Lodge 
attempted establishing lodges in Great Britain, but 
failed also. And thus each order has remained pos- 
sessor of its own jurisdiction. 

In 1843, Howell Hopkins, of Pennsylvania, was in- 
stalled Grand Sire. A dispensation was issued for 
opening " Prince of Wales Lodge, No. 1," in Montreal, 
Canada, under the standing rule of establishing lodges 
in any country where there is no Grand Lodge of the 
Order. At this time, also, proxy representation in the 
G. L. U. S. was happily abolished. 

In 1844, P. G. M. Kev. E. H. Chapin, of Massa- 
chusetts ; P. G. M. J. L. Kidgely, of Maryland ; P. G. 
Rev. J. D. McCabe, of Virginia ; P. G. Sire John A. 
Kennedy, of New York, and P. D. G. Sire Wm. W. 
Moore, of District of Columbia, were appointed to revise 
the entire ritual of the Order. Originally prepared by 
different persons without mutual consultation, and since 
then altered in portions at various periods, changes -wer« 



HISTORY OF ODD-FELLOWSIHP. 41 



required to harmonize it in sentiment and in style, and 
especially to make it properly solemn, impressive, and 
attractive to the improved taste and feelings of the 
brotherhood. " The revision (says Brother Ridgely) 
may be said to have literally excluded all of the English 
work, and, in a great degree, to have been original. It 
wholly rejected the old charge, mainly borrowed from 
the Masonic Order, and substituted the present Past 
Grand's charge. This charge is intended as the basis 
or substratum of our Moral Temple." 

In 1845, Thomas Sherlock, of Ohio, was installed 
Grand Sire. Honorary membership was now abolished, 
as inconsistent with fraternal equality and mutual relief. 
Lodges were permitted to grant travelling certificates 
to wives and widows of members, securing to them the 
aid and protection of the Order. The Order in British 
Xorth America was now constituted separate and inde- 
pendent ; but as this measure failed after a few years' 
trial, it is merely named here. The term of office in 
subordinates was changed from three to six months. A 
splendid gold watch with chain was presented to G. 
Secretary Ridgely as a token of appreciation of his 
services in editing the Covenant and Official Magazine 
for several years, and of long continued labors as Grand 
Recording and Corresponding Secretary. And at a 
special session the revised Lectures and charges were 
adopted, and the Order put in possession of its present 
harmonious and beautifully impressive ritual. . 

In 1847, Horn R. Kneass, of Pennsylvania, was in- 
stalled Grand Sire. A movement to change the repre- 
sentation in Grand Lodges and Grand Encampments 
had commenced three or four years before this. Origi- 
nally, every Past Grand and Past Chief Patriarch be- 

4* 



42 THE ODD-FELLOW'S MANUAL. 



came a permanent, representative of his subordinate, 
on entering the Grand body, without power of the sub- 
ordinate to control or remove him. As each subordi- 
nate passed from two to four chief officers each year, 
when the subordinates became numerous, the represen- 
tation in Grand bodies became unwieldy, and their 
power was generally wielded by the numerous repre- 
sentatives located in and near the seat of the Grand 
Lodge and Grand Encampment — usually a city, having 
many subordinates — not a few of whose P. Gs. and P. C. 
Ps., as proxies, cast also the votes of distant lodges and 
encampments. The election of Grand officers being held 
only in the Grand bodies, few beside the nearest resident 
Past Grands and P. Chief Patriarchs could participate 
therein. All this centralization of absolute power be- 
came more and more grievous as the Order increased, 
until a general demand was made for a limited repre- 
sentation by annual elections in the subordinates ; and 
for the election of Grand officers by voting in the sub- 
ordinates. Such a great change was naturally resisted 
as an invasion of " vested rights " and dangerous to the 
stability of the Institution. 

New York, which had already 2000 members in her 
Grand Lodge, and was yearly adding 800 to the num- 
ber, led the van of the reform. In 1846, when over 
100 amendments to the G. L. Constitution were pending, 
the reformers offered, and the conservatives finally 
agreed, to hold a Convention of delegates to frame a 
new constitution. The Convention met and adopted a 
new constitution with only two dissenting votes ; but 
in the December session of the Grand Lodge the con- 
servatives set it aside, on the plea that the proceedings 
bad been unconstitutional. The next Februarv session 



HISTORY OF ODD-FELLOWSHIP. 4& 



the country lodges came in great force, making it the 
most numerous attendance ever known ; but the Grand 
Master overruled all motions to restore the new consti- 
tution, and refused to entertain any appeal from his 
decisions. An appeal w r as made to the Grand Lodge 
of the United States, which decided that the new consti- 
tution in an amended form should be passed upon at 
the next session of the Grand Lodge of New York. 
This was done in November, after various efforts to 
evade or compromise, and the new constitution was 
adopted by 202 lodges for, and 77 against — three 
lodges giving tie votes. But in December the Grand 
Master, by proclamation, declared the old constitution 
yet in force. A session of the Grand Lodge of the 
United States was petitioned for, but G. Sire Kneass 
refused to call it, and, instead, sent a Commission to 
New York to examine the case and report. The 
Commission being deemed illegal and prejudiced, the 
reform party refused to attend ; whereupon an ex 'parte 
examination and report was made, and the Grand Sire 
proclaimed the minority to be the legal Grand Lodge. 
At the annual communication, in 1848, the Grand 
Lodge of the United States, by a vote of 47 to 24, re- 
ceived the old constitution representatives, and rejected 
the others. The dissenting 24 Grand Representatives 
protested against this decision, and published two 
addresses signed in full — one advising the rejected 
party not to organize a new Order, but to stand fast, 
pledging another effort to obtain a just decision; — the 
other, calling on the Order at large to decide whether 
our government shall be " one of denned pow T ers and 
limited authority, or of personal discretion and unde- 
fined prerogative/' 



44 the odd-fellow's manual. 



In 1849, R. H. Griffin, of Georgia, was installed 
Grand Sire. Two delegations from Xew York again 
appeared. A special committee reported in favor of 
dividing the State, granting to the minority the South- 
ern, and to the majority the Xorthern District — and it 
was done. The spirit of reform had spread into other 
States, meanwhile, and now appeared in the Xational 
Lodge itself. The Grand Lodge adjourned to meet in 
Cincinnati (but under protest, that Baltimore was its 
permanent seat) ; and, that proposed reforms might be 
fully cousidered, the annual communication was to be 
preceded one week by a special session. Unfortunately 
various difficulties arose, and among them the cholera 
in the Mississippi valley, which prevented the special 
session. But at the annual communication Past Grand 
Sires were declared not entitled to vote unless they 
were Grand Representatives also. 

In 1851 Wm. W. Moore, of the District of Columbia, 
was installed Grand Sire. Ample atonement was now 
made to the Grand Lodge of Xorthern Xew York for 
unintentional injustice of previous years. At this 
session Schuyler Colfax, of Indiana, reported the " De- 
gree of Rebekah," for the wives of scarlet-degree mem- 
bers. It is carefully guarded against even the appear- 
ance of impropriety, and has been received with much 
favor by many jurisdictions and their " Daughters of 
Rebekah." In 1852 the " London Order of Odd-Fel- 
lows," (England,) numbering 233,000 members, pro- 
posed a union with us. The proposal was respectfully 
declined, mainly on the reasons that entered into our 
severance from the Manchester Unity. 

In 1853, in Philadelphia, Wilmot G. De Saussure, 
of South Carolina, was installed Grand Sire. Grand 



HISTORY OF ODD-FELLOWSHIP. 45 



lodges now existed in all the States and some of the 
Territories. In 1854, the Grand Lodge of British 
North America having abandoned its sovereignty by 
neglect of the subordinates, those lodges yet remaining, 
again came under the jurisdiction of the Grand Lodge 
of the United States. A new constitution and by-laws 
were now adopted, embodying the reforms of previous 
years. 

In 1855, Win. Ellison, of Massachusetts, was in- 
stalled Grand Sire. Every Grand Lodge and Grand 
Encampment was represented at this session. In 1856, 
D. G. Sire G. W. Race presided, the Grand Sire being 
too unwell to attend. The Grand Sire's address referred 
very feelingly to the storm already gathering over the 
nation, and reminded the brethren that Odd-Fellowship 
has nothing to do with the distinctions of parties and 
of sects — that the earth is our country, and the human 
race our nation. 

In 1857, G. W. Race, of Louisiana, was installed 
Grand Sire. F. D. Stuart, of the District of Colum- 
bia, was voted a testimonial for his arduous services in 
arranging the secret work of the Order — and a silver 
tea-set was subsequently presented to him. In 1858, 
Grand Lodges (five subordinates in each) had been in- 
stituted in Kansas and Nebraska. The Constitution 
was amended to permit elective officers to make motions 
and debate, but not to vote ; and non-elective officers 
also, if permitted by a majority vote. By amendment 
adopted in 1857, the Grand Sire was to be installed at 
the same session at which he was elected ; and Samuel 
Craighead, of Ohio, was thus chosen and installed at 
this session. The Fortieth Anniversary of the Order 
(April 26, 1819) was directed to be generally cele- 



THE ODD-FELLOW S MANUAL. 



brated ; and in 1859 the good effects were so apparent 
as to lead to desire its celebration annually. The Order 
had been planted in the Sandwich Islands, and now 
came an application from the Grand Lodge (and its 
seven subordinates) of Victoria, Australia, for admis- 
sion — on which further correspondence was ordered. 

In 1860, at Nashville, Tenn., D. G. Sire E. H. Fitz- 
hugh presided, the Grand Sire being too unwell to 
attend. The Legislature had placed the State Capitol 
at the disposal of the brethren, and the communication 
was unusually interesting. Visits were paid to the 
widow of President Polk, and to the tomb of Jackson 
at the Hermitage. The present forms for dedicating 
Halls and laying Corner-stones were adopted, and it 
was ordered " that these forms be used by the Order, 
and no other." Robt. B. Boylston, of South Carolina, 
was installed Grand Sire, — but this joyous, brotherly 
meeting was soon followed by the strife of civil war ! 

In 1861, D. G. Sire Milton Herndon, of Indiana, 
presided ; the civil war had separated the Grand Sire 
from the Grand Lodge, and only 15 Grand Lodges and 
7 Grand Encampments were represented. It was a sad 
session; much business was deferred because of absent 
representatives. The Grand Lodge was in debt, with 
diminished resources, and Grand Representatives essayed 
to lighten the burden by donating a portion of their 
mileage. In 1862, in addition to the continued separa- 
tions by war, the venerable presence of Father Wildey 
was missed ; he had departed October 19th, 1861. Only 
11 Grand Lodges and 11 Grand Encampments were 
represented ; but the Grand Lodge was out of debt for 
the first time in several years, with ample resources for 
the current year. J. B. Nicholson, of Pennsylvania, 



HISTORY OF ODD-FELLOWSHIP. 



was installed Grand Sire. In 1863, correspondence bad 
been held with the Order in Virginia and Georgia, by 
flags of truce, and Louisiana had also been heard from 
Thus far the Order was sundered, but its parts not 
alienated. In the Sandwich Islands it was prospering, 
but in Vermont it w r as in danger of dying out. In 
1864, the Grand Lodge met in Boston — all the juris- 
dictions represented, except those of the Southern 
States. Virginia and Louisiana had again responded to 
our greetings. The law forbidding all edibles or bever- 
ages, except water, as refreshments, in any lodge-room, 
ante-room or hall connected with or adjoining thereto, 
and under control of any lodge or encampment of the 
Order, was reiterated ; and all processions or use of the 
name and regalia of the Order forbidden in connection 
with any celebration, anniversary, ball, or party, where 
intoxicating drinks were to be used. Isaac M. Veitch, 
of Missouri, was installed Grand Sire. 

In 1865, those who had been separated by war were 
again united in peace ; all the State jurisdictions were 
again represented, except North Carolina and Florida ; 
and the State of New York, long divided, was again 
to form but one jurisdiction; the two Grand Lodges 
and the two Grand Encampments petitioned for such 
union, and the G. L. U. S. granted their petitions, and 
enacted the unions to take place the following August, 
which took place accordingly. In 1866, every jurisdic- 
tion, except the Lower Provinces of British North 
America, was represented. The monument to Father 
Wildey was appropriately dedicated by a Grand pro- 
cession, solemn ceremonies, and an unveiling of the 
statue of Charity which crowns the monument. The 
corner-stone had been laid on the preceding anniversary 



48 THE ODD-FELLOW'S MANUiL. 



of the Order (April 26th) by the Grand Lodge of Mary- 
land. All use of the name, or sanction of the Order to 
any lottery, raffle, or gift enterprise, was expressly for- 
bidden. An appeal was made to all subordinates for 
aid to the Southern lodges, destroyed or desolated and 
impoverished by the war; and a duplicate of the por- 
trait of Grand Sire Boylston, of South Carolina, de- 
ceased, was ordered to be sent to his widow. James P. 
Sanders, of "New York, was installed Grand Sire. 

In 1867, met in 'New York city. A charter for a 
Grand Lodge in Colorado was granted. The 26th of 
April w^as established as the anniversary of the Order, 
and all Grand Lodges and Grand Encampments were 
requested to instruct their subordinates to celebrate it 
annually. Several most prominent public institutions 
of charity, Jewish and Christian, were visited by the 
Grand Lodge, on invitation, with highly interesting and 
profitable results to all parties. 

The decided refusal of the Grand Lodge of the 
United States, at this session, to make alterations in its 
ritual or secret work, is an indication that, for many 
years at least, the Order will remain stable and uniform 
in its teachings and language, as it ever must be in its 
deeds. 

We have thus traced the history of our Order, from 
its first appearance as an institution, as fully as our 
limits would permit. The feebly glimmering spark, 
momently threatened with extinction by the want of 
proper elements on which to feed its fire, has increased 
to a glowing, generous flame, abundantly able to sup- 
port its own combustion, and give warmth and life to 
all around. That band of five brethren in Baltimore, 
in 1819 ; has grown into a mighty army; has overspread 



HISTORY OF ODD-FELLOWSHIP. 49 



the land with its lodges and encampments ; has 
mightily grappled with forlorn destitution and snffer- 
mg, and driven back the waves of ignorance, vice, and 
selfishness everywhere, and has moulded into a kindred 
likeness of benevolence, not a few institutions nearly 
as powerful for good as itself. Surely, when we view 
the difficulties that beset Odd-Fellow r ship everywhere, 
the humble lives and scanty means of its early mem- 
bers, and then look at its past progress and present con- 
dition, we may say, " It is the Lord's doing, and it is 
marvellous in our eyes!" Says Brother Kidgely, in 
his " Eulogy on the Life and Character of Thomas 
Wildey :" — " Odd-Fellowship was organized in 1819. 
During its first decade, it made but little progress. 
. . . . Since 1829 [to 1862, only] it has gathered 
within its folds, by initiation, 426,963 members. Its 
revenue, derived from weekly contributions (varying 
from six to twelve cents) from these members, has 
amounted to $20,368,057. Of these receipts (after dis- 
bursements for ordinary expenses amounting to $5,- 
092,000) it has applied, for the relief of the sick, the 
burial of the dead, and the education of the orphan, 
the sum of $8,804,000, leaving a balance of $6,472,000 
for the same objects. These funds, thus employed, have 
relieved 558,068 members, and 37,567 widowed fam- 
ilies." In Maryland alone, " where this branch of the 
Order is much cherished, during this period, 2,744 
children have been in charge of the Committee on Edu- 
cation, of which number 1,193 are still under care, and 
over 500 have been placed at trades or other industrial 
pursuits." All this in less than one-third of a century ' 
We would not even se em boastful; but with gratitude 
to Him wh^ has given " the increase " to the planting 
6 



50 THE ODD-FELLOW'S MANUAL. 



and watering by our Fathers, we humbly ask — What 
institution, of such humble origin, scanty means, and 
with so many difficulties and obstacles, has accomplished 
more good and prevented more suffering, in so few 
years? With our increased numbers and means, what 
may not — what wtll not be expected from our Order 
in the next thirty years ! Brethren — Daughters of 
Eebekah — Odd-Fellowship expects every member to 
do full duty ; — let us be up and doing, in the name of 
God and humanity ! 



CHAPTER II. 



OBJECTIONS AND INQUIRIES ANSWERED. 

Can there any good thing come out of Nazareth ? . . . . Come 
and see. — John i. 46. 

Judge not according to the appearance, but judge righteous 
judgment. — John vii. 24. 

Odd-Fellowship having increased so rapidly, and 
spread its organizations so widely, within a few years, 
naturally attracted the attention of nearly all classes of 
the community. Rising, too, as it seemed, out of the 
midst, and in defiance of a violent excitement against a 
supposedly similar institution, every objection urged 
against that was pressed against this. Some yet regard 
it with horror. Mystery they deem but another name 
for evil, and all " secret societies" dangerous to the 
moral, social, and political well-being of the country 



OBJECTIONS AND INQUIRIES ANSWERED. 51 



1 few regard it with contempt, believing it a chi.'dish 
mummery, calculated to enroll only weak minds, fond 
of the notoriety acquired by singularity of name and 
conduct, and vain of queer titles, banners, and regalia. 
Others, viewing its rapid increase, are disposed to 
examine it more closely, to learn what has thus ex- 
tended its operations in the land. And not a few, who 
have noted its deeds of benevolence, and its salutary 
social influences, desire to trace its outer deeds to its 
inner life, and ascertain what are really its ultimate 
aims and highest objects, and what the means by which 
it purposes to accomplish them. 

To all these, and especially to the latter two, we now 
address ourselves, in all truthfulness and honesty. We 
will endeavor fairly to state and candidly to answer 
objections, unfold our principles, and declare fully our 
objects. And the portions prepared especially for 

" Brethren of our friendly Order," 

of every degree, station, and office, will further disclose 
the life which animates us in all the obligations, duties, 
privileges, and operations of our fraternity. 

§ 1. Our Name. 

It seems that of a mere convivial club, or, at best, 
of light-minded persons, who delight to practice " frolic 
and fun," and affect singularity of conduct to gain no- 
toriety among the curious and ignorant. 

The names Nazarene and Christian were once terms 
of even greater obloquy and reproach than is that of 
Odd-Fellou Yet, in despite of odium and singularity 
then, none are now more honorable and honored ir 



52 THE ODD-FELLCW's UAXUAL. 



Christendom. Condemn us not, then, merelv because 
of our name. 

True, it is a singular one ; but we chose it not. It 
came to us. attached to an institution which, for many 
years, in another country, had fulfilled its great motto, 
< ; Friendship. Love, and Truth," by visiting the sick, 
relieving the distressed, and burying the dead. Hence, 
singular as that name is — yea, odious as it may sound 
to some —it has been rendered dear to our hearts by 
the glorious deeds of benevolence and philanthropv 
performed under it, and by the. great moral and reli- 
gious principles associated with it, until its singularity 
is lost in its moral value and beauty. To us, Odd- 
Fellow is an honorable name. "We love to wear it, and 
to bear its reproach we deem an honor. 

To be an Odd-Fellow, in the sense it has in our 
minds, you must act and speak like an honest man; 
you must do all the good to mankind that is in your 
power; you must reverence God; do to your neighbor 
as you would have him do unto you, and keep yourself 
free from all excess and pollution. Alas, that some 
who bear the name do not sustain the character ! To 
do the work of an Odd-Fellow, you must attend the 
couch of the sick and dying, the side of suffering and 
distress, the house of mourning, the grave of the de- 
parted, the abode of poverty and want, and '-visit the 
widows and fatherless in their afflictions," as well as the 
Lodge-room, where social intercourse and fellowship 
abound. Become an Odd-Fellow, and sustain the cha- 
racter^ and perform the duties, and share the privileges 
of that name, and it will sound as sweet to you as it s 
dear to us. 



OBJECTIONS AND INQUIRIES ANSWERED. 53 



2. Our Obligations and Penalties. 

We have been branded as "an oath-bound association, 
whose members are obligated, by bloody penalties, to 
favor each other wrongfully, and to punish violations of 
these obligations in some severe and terrible manner;" 
yet there is not a single obligation administered among 
us, inconsistent with any duty we owe to self, family, 
country, mankind, or to our Creator. All the aid we 
are to render each other, is and must be within the 
limits of strict humanity and patriotism, of morality 
and religion. We invoke no penalty on life or limb, 
person or property: nothing but the social and moral 
consequences which follow the violation of any similar 
pledge of sacred honor among the rest of mankind; 
consequently, no one among us is bound, in any way, 
to revenge any revelation which an unworthy member 
may make. We are not, therefore, an oath-bound in- 
stitution, nor are our obligations oaths — no jurist would 
call them such — but simply solemn pledges and cove- 
nants, wherein our yea is " yea and amen." 

§ 3. Our Regalia, Emblenis, $c. 

They are denounced as childish, foolish, unbecoming 
good men and serious purposes and philanthropic 
deeds. 

An unthinking young man ridiculed a grave gentle- 
man whom he saw engaged, with soap-suds and a pipe, 
blowing bubbles in the air. Yet that ridiculed man 
was Sir Isaac Newton, who, by that seemingly childish 
employment, was ascertaining the laws of the. Almighty 
in relation to light and colors ! One of our uses of 
5* 



54 THE odd-fellow's manual. 



regalia, is to teach us to beware hotf we judge men by 
mere appearances. 

Possibly the objector himself wears some simple 
article, given him as a memento by a dear friend ; or 
keeps near him some seemingly unmeaning thing to 
remind him of important duties to God and man. Per- 
haps he statedly observes some ceremony, full of solemn 
teachings to his soul. However childish that memento 
or token, however senseless that ceremonial may seem 
to others, to him they are above all value, because full 
of precious memories and solemn teachings. 

Such our decorations, emblems, and forms are to us. 
The light shed on their meaning, as we advance in Odd- 
Fellowship, and their novel applications to impress on 
our minds important principles and precepts, render 
them peculiarly pleasing and highly useful. The thought- 
ful Odd-Fellow is continually reminded by them of im- 
portant duties to Grod and man. 

Besides this, our regalia, jewels, and some of our 
emblems are used to mark grades and stations among 
us. As such, they are not more puerile, certainly, than 
the laced coats and caps, the plumes and epaulettes of 
the military, or any other badges used among men to 
distinguish station and office. But they are not only 
our uniform, the very colors are made to teach us im- 
portant lessons and duties. 

§ 4. The Expense of Regalia, frc. 

It is possible that, in some cases, more money is 
expended in furnishing our Halls and Lodge-wardrobes 
than is necessary to instruct mind and heart, to refm3 
the taste, and to administer to comfort and convenience. 
A.S with churches and with individuals, so with Lodges 



OBJECTIONS AND INQUIRIES ANSWERED. 55 



and Odd-Fellows — the desire for display too often out- 
runs ability and utility. We will not defend any extra- 
vagance ; yea, we even condemn it, let the censure fall 
where it may. But within the reasonable limits of 
ability and utility, how stands the objection to Odd- 
Fellowship on the score of useless expense for finery ? 

Our rooms should be made pleasant and comfortable 
for all classes of our members, to induce their attend- 
ance, and render the transaction of our business a 
pleasant duty. If the wealthiest are willing to abate 
some of the luxurious comforts of their homes, and learn 
the uses of simple conveniences, the poorer brethren 
should not object to some expense beyond their frugal 
accommodations, where they may learn the cares and 
proprieties belonging to a richer style of living. Even 
should it lead the humble man to aspire after more 
comforts and greater neatness than he is accustomed to 
in his own home, so as to lead to habits of more pro- 
ductive industry and economy to procure them, we do 
not think himself or family will be injured thereby. 

But, aside from this homeliest view of the subject, 
taste and propriety require that there should be a 
fitness between the means and the end. The emblems 
by which important truths are illustrated and enforced, 
should not be so clumsy, inelegant, and coarse, as tc 
mar the teaching. The decorations among which men 
meet to learn the gentlest and most beautiful practices 
of Christianity, should not be ungraceful and tawdry. 
The school for the elevation of human aspirations and 
character, should not be clad in uniforms calculated to 
drag down the imagination and belittle the feelings. 

" But if the Order aims to benefit the poor, why not 
bestow its cost in charity ?" If the owner of the Koohi- 
noor diamond, estimated worth thirty millions of dollars. 



56 THE odd-fellow's manual. 



were to sell it. to give the money to the poor, 3ome one 
else must buy and possess it, and so become subject to 
the same reproach: " Better sell it, and give the money 
to the poor!" Could it be made to furnish well-paid 
employment to hundreds who need it, the case would 
be different. The cost of our decorations has been 
employed in giving needed labor (and by that labor, 
honorable subsistence) to hundreds and thousands of 
industrious men, women, and children. So far, then, 
it has not been expended in vain. 

"But of what utility was that labor?" When the 
humble and grateful Mary (Mark xiv. 3-9, and John 
xii. 3-8) took " a pound of ointment of spikenard, very 
costly ', and anointed the head and feet of Jesus," there 
was complaint that the expensive article had not been 
sold for the benefit of the poor. But Jesus declared 
that the act had a utility worthy of its cost ; and re- 
minded them that the poor could be remembered at 
any other time and in some other manner. So, if our 
regalia and emblems tend to increase our benevolence, 
and stimulate us to greater activity in well-doing, then 
is their manufacture no idle work, their cost no useless 
expense. The food or raiment that money would have 
purchased, would, in a few months, have been consumed 
or worn out : that is, supposing that amount would have 
been furnished by its contributors, if they had not been 
incited by Odd-Fellowship, which is not certain. But 
here remain these decorations and emblems, still teach- 
ing their lessons of benevolence, continuing for many 
years their influence in leading hundreds to remember 
their poor and distressed brethren, their families, and 
the widow and the orphan. That they do this, and 
much more of good besides, we are well persuaded ; and 



OBJECTIONS AND INQUIRIES ANSWERED. W 



ho would be the objector, could he place himself fully 
under their influence. 

* For ye have the poor with you always, and when- 
soever ye will, ye may do them good." When any sick 
or distressed brother, when any widow or orphan of a 
deceased Odd-Fellow, asks our aid and receives it not, 
because we have expended beyond our proper ability in 
decorations, jewels, or regalia, then let censure come in 
its severest form ! But till then, we trust that no Odd- 
Fellow will lack emblems to refine the taste, and instruct 
mind, heart, and hands in well-doing. 

§ 5. Our Secrecy. 

Ring what changes you may upon the suspiciousness 
of secrecy, the tendency of evil to seek darkness and 
mystery, and of good to come to the light that it may 
be manifest, still, you will hardly contend that secrecy 
is, in itself, and necessarily, a conclusive proof of evil. 
If not, then it is uncharitable to condemn any individual 
or institution on the score of secrecy alone. Now let us 
fairly understand each other. Our secrecy " hath this 
extent — no more:" — 

1st. We are secret (as every family is or should be? 
secret) in regard to the personal affairs of any member 
which are submitted to us for counsel, aid, admonition, 
rebuke, or punishment. They are his secrets, not ours, 
much less the world's. And baser would we be to pub- 
lish them, than if we were to squander property or 
money that had been solemnly confided to our keeping. 

2d. We are secret (as a merchant is secret in regard 
to correspondents and customers) in concealing the 
names of informants, and their information concerning 
the character and standing of applicants for member- 



58 THE ODD-FELLOW'S MANUAL. 



ship. We have no right, morally, to injure those who 
confide in us ; and even the laws of our country would 
punish as libel or slander the exposure of the applicant's 
faults. 

3d. We are secret (as Christ's followers are com- 
manded to be) in bestowment of donations to distressed 
brethren or their families. Unfeeling, indeed, must be 
the prying soul that would insult the relieved by pub- 
lishing their poverty in boasting of his own charity ! 
May Odd-Fellows ever be reproached for secrecy rather 
than be guilty of such unchristian conduct ! 

4th. "We are secret (as every banker and business- 
man is secret) in our modes of ascertaining whether a 
stranger-applicant is a partner in those funds, a portion 
of which he is about to withdraw. Each bank or mer- 
chant has secret signs by which he knows whether the 
draft presented him is genuine. We have signs and 
tokens by which to know men, whether they are genuine 
Odd-Fellows, whether they are entitled to receive what 
they ask. A meddling, prying fellow, seeking to find 
out and counterfeit the secret signs of a trader, would 
be rewarded for his ingenuity with the contempt of all 
honest and honorable men, even if the worthy forger 
escaped the penitentiary ! Of what higher estimation 
is he deserving who impertinently seeks to possess him- 
self of the secret signs (and expose them to others pro- 
bably no honester than himself) by which we guard the 
treasury of the dependent sick and distressed, the widow 
and the orphan ? 

5th. We are secret in our forms and ceremonies of 
initiation, and the use of our emblems in the instruction 
of our members. This use renders the lessons more 
impressive ; and to disclose the mode of teaching would 



OBJECTIONS AND INQUIRIES ANSWERED. 59 



deprive the instruction of the charm of novelty, and 
impair its efficacy. 

That this is the utmost extent of our secrecy, honest 
and truthful men of all denominations among us are 
ready to testify. These secrets, then, belong to no 
individual alone, and therefore no one has a moral right 
to disclose them. They are the Order's only. They 
concern not the world, and belong not to the public. 
An individual out of the Order has no more right, in 
morals or propriety, to pry into them, or demand their 
revelation, than he has to turn eavesdropper among 
neighbors, or ask a wife to reveal the confidential con- 
versations of her husband. The disposition to acquire 
and expose the secrets of others, is as wrong as any 
iniquity it seeks to uncover : as impertinent as peeping 
into a business-man's letters or a neighbor's market- 
basket or dinner-pot. And yet there are persons — 
honest, high-minded people in all else — who have al- 
lowed this spirit so far to govern them, that they 
condemn, without evidence, every so-called " secret 
society," and pry into its private affairs, and encourage 
others to expose them to the public. Surely such 
conduct must arise from a want of due consideration of 
what is due to their own characters as honest, decent 
men ! The same principle, applied to individuals, would 
justify a clergyman for exposing cases of conscience 
confided to him by his flock ; an attorney for betraying, 
unto loss of property, character, and even life, his client : 
a physician for disclosing the affairs of his patient, 
and all he sees and hears in the houses he visits ; and a 
military commander who informed the enemy of his 
plans of action, and the countersigns on which depend 
the security of his army ! Such anti-secrecy people, to 
be consistent, should have no secrets of their own. and 



60 THE ODD-FELLOW'S MANUAL. 



keep none confided to them by their families and friends , 
should expose their most private thoughts and Teel- 
ings to the public ; relate their domestic conversations 
and conjugal endearments; expose purse, pocket-book, 
and private papers at all times and places ; never vote 
a folded ticket, seal a letter, receive secret advice, 
bestow private alms, or offer secret prayer ! For, if 
secrecy is wrong, or proof of evil, all these things are 
evils. 

We will only add that, properly speaking, Odd-Fel- 
lowship is NOT a secret society. Our Constitutions and 
By-Laws, our times and places of meeting, the names 
of our officers and members generally, the amounts and 
sources of our receipts, the items of our expenditures, 
our principles and objects, the proceedings generally of 
our National and State Grand Bodies, all these are as 
public as those of any legislature or other public de- 
partment in the country. As well, therefore, might 
you call any individual or family, the United States 
Senate, or President's Cabinet, or a Grand Jury — all 
of whom have secrets — "a secret person," "a secret 
family," " a secret senate or cabinet," or "a secret 
jury," as to call us "a secret society," merely because 
we have secrets. 



§ 6. Our Exclusiveness. 

Some complain that we do not invite all, and receive 
■11 who apply, without regard to sex or health; that 
we select the few, only, who perhaps least need our 
moral inculcations and pecuniary aid. If our principles 
are so moral, and our teachings so pure and salutary. 
and our objects so benevolent, why not throw our 



OBJECTIONS AND INQUIRIES ANSWERED. 61 



portals open to the world at large, and so extend to 
the utmost the utility of our principles and organization. 

The selection of a few individuals out of the mass, to 
unite them in associated efforts for the diffusion of im- 
portant principles, and to exercise them in the practice 
thereof, that they may become the teachers of others, 
appears to be the method of Divine Providence itself. 

When God determined to institute among men a pure 
worship of himself as " God of the whole earth," he 
called Abram, of Ur, in Chaldea, to be' his "friend" 
and agent in the work. Revealing himself to the pa- 
triarch, he constituted him the progenitor of that 
"chosen people" who were to be the depository of 
Divine truth until the world should be- prepared to 
receive and practice the mysteries of human redemption. 
Every precaution was taken to make these selected pupils 
of God "a peculiar people." They were to be " Odd 
Fellows" among the nations around them, not only by 
hereditary descent, but also by a singular form of 
government, a singular code of laws, and a singular 
ritual of worship, all adapted to keep them from mingling 
with other nations and adopting their idolatries. The 
decorations of their temple and tabernacle, the regalia 
of their priesthood, the emblems for their instruction, 
were all prescribed for them, even to form, color, and 
material. The mode for initiating proselytes from other 
nations was clearly defined : and certain physical de- 
fects and conditions of health were made causes of 
perpetual exclusion from "the congregation of Israel." 
Whole nations, even, on account of their mental or 
moral condition, or associations connected with their 
history, were excluded en masse. Thus prepared, these 
pupils of Jehovah gradually developed the lessons of 



62 THE ODD-FELLOW'S MANUAL. 



Divine Providence, and became, in turn, the teachers 
of mankind. 

When the Shiloh (according to the Christian faith) 
appeared on earth, he pursued the same system of se- 
lecting a few from the mass for the purpose of private 
instruction and associated effort. Step by step, Jesus 
advanced his Apostles in the knowledge which they 
were afterward to teach the world by example and 
precept. And when the proper period arrived, in obe- 
dience to the Master's command, they went forth and 
proclaimed openly what they had learned in secret. 

The same method was observed by the early teachers 
of Christianity, in the formation of churches of the 
faithful. And their peculiar discipline, and their system 
of mutual aid and relief among themselves, have con- 
tinued, to a greater or less extent, down to the present 
day. 

If we leave the theatre of special providences, we 
find the same system of selection for the inculcation of 
truth and duty adopted by the wisdom of all ages. 
The family, if we may consider it as a merely natural 
institution, is such an association. Private in its cha- 
racter, secreting from the public its dearest and holiest 
operations, it teaches its members not only those prin- 
ciples and precepts which are to be entertained and 
practiced among its own members, but those also per- 
taining to the social circle, the political gathering, the 
worshiping assembly, and the world at large. Each 
family has its peculiar modes of teaching and training, 
which it shrinks from exposing to the cold and unsym- 
pathizing curiosity of strangers. And some of these 
are secret not only to those that are without, but even 
to a portion of the household itself. 

Odd-Fellowship stands on the same general basis of 



OBJECTIONS AND INQUIRIES ANSWERED. 63 



necessity and utility in its selections and exclusions. 
It has its own mission to perform, its special principles 
and their applications to teach, and its own peculiar 
methods of culture and training. That its operations 
may be in fraternal harmony, it requires a selected 
number, qualified to aid in preparing each other for the 
proper discharge of their special and general duties to 
themselves and families, to the Order, and to mankind, 
and to God. 

§ 7. Our Exclusion of the Poor, Feeble, frc. 

It is sometimes objected to us that we pass by the 
indigent poor, and the constitutionally enfeebled, who 
most need our benefits; whereas, if our pretensions of 
ameliorating human poverty and suffering were genuine, 
we would admit the crippled, deformed, diseased, and 
indigent, instead of excluding even the healthy poor by 
requiring of them pecuniary fees and contributions be- 
yond their ability to pay. 

As our means are necessarily limited, so must be our 
plans and efforts. "What king, going to make war 
against another king, sitteth not down first and con- 
sulteth, whether he be able with ten thousand to meet 
him that cometh against him with twenty thousand ? 
Or else, while the other is a great way off, he sendeth 
an ambassage, and desireth conditions of peace." (Jesus, 
in Luke xiv. 31, 32.) Our means of relief are but as 
one thousand compared to the vast army of suffering 
and want which we are urged to meet, and which num- 
bers its hundreds of thousands ; how, then, could we 
hope to prevail against it — how save ourselves from 
overwhelming defeat and utter loss? We have appor- 
tioned our labor to our means : we have selected an 



64 THE ODD-FELLOW 'S MANUAL. 



enemy of our own strength, whom we can keep at bay, 
and hope ultimately to conquer. Should we succeed, 
and still have means left, we will then enlarge our field 
and use our means for additional efforts. 

But how soon would our means be exhausted, if we 
admitted the impoverished and diseased indiscriminately 
to share in them. Or, rather, our means would never 
be accumulated, but drained as rapidly as they flowed 
into our treasury ; for there would be many to demand, 
and but few to contribute. And when those who raised 
the fund, came to need it, they would also be added to 
the unsupplied many whom even the public charity 
cannot relieve. Better, then, the constantly increasing 
good, how r ever limited at present, than the great but 
decreasing effort which can confer but a temporary 
benefit, and must end in only another addition to the 
general misery. For, let the individual of a large 
fortune attempt to relieve all, by a lavish expenditure 
of his wealth, and he himself will soon need alms. 

That we require the poorest applicant to contribute 
as much as the wealthiest, is true, as it is a matter of 
necessity. Equality in payments is essential not only 
to equality in benefits, but also in feelings. We aim to 
abolish all considerations of wealth or poverty in our 
fraternity ; to make all feel that as Odd-Fellows, at 
least, they are not only brethren, but equals. He who 
did not pay an equivalent, would feel degraded at re- 
ceiving benefits : would feel that they were not his just 
due, but alms. Under this feeling of dependence on 
his wealthier brethren, he would not feel free to act and 
speak in opposition to their wishes — would not feel that 
he had an equal right to direct the expenditure of our 
funds, or the affairs of the Order. Hence we pay the 
rich member, when sick, the same amount per week 



OBJECTIONS AND INQUIRIES ANSWERED. f>5 



that we pay to our poorer brethren. We would con- 
serve the independence of the latter, and exclude all 
feeling of moneyed superiority from the former. They 
must not only be told that all are equal, but they must 
be made to know, to realize it in every possible way, 
that they may freely act on it under all circumstances. 

Even when extraordinary events render it necessary 
to give extra aid to an unfortunate brother, it still comes 
from a fund he aided to create for such purposes, and 
to which even his wealthiest brother may be reduced to 
apply. His relief comes not, therefore, even then, from 
one or a few individuals, but from all, himself included. 

Now let us turn from defence to advocacy, from 
denial to assertion. Not only are we not exclusive in 
any bad or improper sense, but 

§ 8. Our Benefactions are General. 

The charity of Odd-Fellowship begins at home, but 
it does not operate there only. The Gospel designed 
for the whole world, began with its Founder, was ex- 
tended to his disciples, spread to the Jews, and only 
after it had been preached for several years at Jeru- 
salem, was Paul made an Apostle, and sent to preach 
its "unsearchable riches" to the Gentiles. So with 
every work of benevolence, every enterprise for the 
general good. It must have a beginning, then an en- 
larged theatre in its progress, before it can fill the 
bounds of its consummation. Girard, in his provisions 
for the education of orphans, strictly speaking, excluded 
none ; his aim was to include certain children who had 
before been excluded. From the entire mass of chil- 
dren in the world who were excluded previously, he 
commenced selecting as large a number as. the means 
6* 



(5t) THE ODD-FELLOW S MANUAL. 



assigned would allow. He broke the total exclusion 
always -existing, by a partial inclusion, designed to go 
on increasing toward a still greater inclusion as the 
means therefor should increase. 

So with any good deed. It is aiming at the general 
benefit by a" breaking up of the exclusion from good, 
that previously existed. 

So with our Order. It is breaking up the exclusion 
that exists all around us, by including, one after an- 
other, as many as our means, measures, and objects will 
allow. If any thing, it is extending itself too rapidly 
and greatly. Out of the millions of men and families 
who need such instruction and aid as we provide, but 
who were excluded therefrom, we select thousands, and 
for them we break the bonds of exclusion from these 
blessings, and by them we extend these blessings again 
to other thousands still. Thus the exclusion existed 
before our Order was organized; and its operations 
have been, not to increase, but to lessen that exclusion. 
And this work it is pursuing with unflagging energy 
and unabated power, as rapidly as its means increase 
and its agencies are multiplied. If the past may be 
regarded as a prophecy for the future, so rapidly is it 
lessening the number of the excluded, and increasing 
that of the' included, that a period may arrive when 
there will be no more exclusion of any. 

But there is another sense in which our benevolence 
is general. Our benefactions are not confined within 
the Order. We allude not to the donations sent to the 
famishing millions of Ireland, .or distributed with liberal 
hand among the uninitiated whom general calamity had 
reduced to destitution and want. Every good deed 
performed to a single individual expands its beneficial 
effects, directly or indirectly, still further. The aided 



OBJECTIONS AND INQUIRIES ANSWERED. 07 



individual is thereby enabled to aid others : the bene- 
faction he receives, he passes along the line of humanity 
till it is partaken of by many. Hence, every want we 
relieve is so much subtracted from the pressing claims 
on society at large. And every case of suffering we 
prevent, (and our prevention far exceeds our relief,) is 
so much saved from the general amount of constantly 
recurring suffering, pauperism, and crime. For we 
wait not until a brother's illness has utterly exhausted 
his means, reduced his family to want, and broken 
down his manly spirit into a tame submission to a life 
of dependence and pauperism. No ; we step in at the 
beginning of illness, and we keep afar off the utter 
poverty which might bring submission to pauperism or 
drive to crime. The aid we give is received with a 
proper dignity and self-respect, so that when ability 
returns, the family resume their usual avocations, bless- 
ing the Order which sustained and aided it without 
bestowing alms ! Who will say that a general benefit 
is not bestowed on society at large, by this peculiar 
work of Odd-Fellowship ? 

The Friends, (commonly called Quakers,) and a few 
other religious denominations, are accounted worthy of 
double honor as members of community, because they 
not only support their own poor, so that no member of 
their churches ever becomes a public charge, but they 
also pay their full share for the support of the poor 
generally. We, also, support our own poor, and thus 
relieve the public of so much of the burden that would 
otherwise swell the demand for more taxes. And yet, 
as citizens, Odd-Fellows give in private charity and 
pay in public taxes no less than others who are so 
ready to sneer at the « benevolence of Odd-Fellowship," 
and cry out against " the selfishness and exclusiveness" 



68 THE ODD-FELLOW'S MANUAL. 



of the Order. Why not give our institution credit 
then, for a general as well as special benevolence? 
Why continue to assert that our good deeds are con- 
fined to the Order, and are therefore narrow, restricted, 
and selfish? They reach out their tendrils of aid be- 
yond where the vine runs in its restricted training. 
And most of those aided by its measures and means, 
are thus taught that heavenly sympathy which disposes 
them to use the means thus furnished for the blessing 
of others in their turn. And thus good offices, which 
had their spring in Odd-Fellowship, are sent around 
the ever-widening circle of humanity. 

§ 9. Interference with other Institutions. 

We have sometimes been accused of interfering with 
other institutions, assuming their duties, operating to 
their disadvantage ; placing our Order, in fact, as the 
all-in-all, even to the neglect and abandoning of the 
religious institutions of all denominations, collectively, 
"the Church." 

When the Patriarchs Abraham and Lot were some- 
what involved by the quarrelsome conduct of their 
respective herdsmen, the brave, peaceable father of the 
faithful would not allow his duties to be compromised 
by a small matter of profit or loss. " And Abram said 
to Lot, Let there be no strife, I pray thee, between me 
and thee, and between my herdsmen and thy herdsmen : 
for we be brethren. Is not the whole land before thee ? 
Separate thyself, I pray thee, from me : if thou wilt 
take the left hand, then I will go to the right ; or if 
thou depart to the right hand, then I will go to the 
left." (Genesis xiii. 8, 9.) In the same benignant spirit 
we would say to every good institution, and every be- 



OBJECTIONS AND INQUIRIES ANSWERED. 69 



aevolent soul who may harbor a suspicion of our inter- 
ference: View the vast field of human ignorance, desti- 
tution, suffering, and crime around us. See how very 
little of the mighty waste has ever been improved, or 
even disturbed by all the agencies ever set in motion. 
Does it not make the whole heart sick and the head 
faint to contemplate the almost hopelessness of re- 
lieving all that destitution and wo, and removing all 
that ignorance and crime ? Is there not more than 
enough for us all to do ? 

Odd.-Fellowship has not, cannot assume a hostile 
attitude to any religious, moral, or benevolent institu- 
tion. We war only with vice and misery. Individuals 
among us, enthusiastic in praise of the Order, may 
have incautiously claimed for it more than it merits. 
Others, alienated from institutions of religion by various 
causes, may pretend to have found in Odd-Fellowship a 
complete substitute for any or all other institutions. 
But the great mass of the Order, by their actions, have 
shown that they believe our Order to be but one among 
the many agencies of Divine Providence for the ame- 
lioration of human suffering, the removal of evil, and 
the elevation of human character. 

Says the Rev. D. W. Bristol, D. D., of the Methodist 
Episcopal Church, " That the Christian Church covers 
the whole ground of human obligation, civil, moral, 
and religious, we most cheerfully admit. It is indeed 
governed by the most perfect and beneficent code which 
could have been given to the world ; one which bears 
in its unrivalled excellencies, the indelible impress of 
its Divine origin. But by such a conception, can any 
one suppose we should be justified in renouncing ali 
other institutions and societies, because the constitution 
of the Church had preoccupied the ground? What, 



70 THE ODD-FELLOW'S MANUAL. 



then, would become of civil government, and all the 
moral institutions which have arisen legitimately out 
of this religious constitution ? Other societies are esta- 
blished and justified under the same beneficent influence, 
such as Temperance, Moral Reform, Peace, Tract, 
Christian Alliance, Seaman's Friend, and all humane 
societies — all having their constitutions and by-laws, 
boards of officers, with all the attendants of separate 
organizations, even terms of membership, peculiar to 
each. But who ever supposed that these excellent 
societies were substitutes for the Christian Church ? 
It is judged, and we apprehend correctly, too, that 
although these came immediately under the rule of the 
great constitution, yet that they could be better pro- 
moted by a separate organization than in the usual 
course of moral charities : hence they were established. 
We hold, and, we think, justly, the same course of 
reasoning on the subject of Odd-Fellowship." — G-olden 
Rule, Vol. III. p. 365. 

It appears to us that the duty of every true Christian 
— of every good man — is, to judge the tree by its fruits 
— every man and every institution by its works. And 
it appears to us a dictate of common sense, that the 
institution which is doing works of benevolence and 
charity cannot be obnoxious to condemnation, or con- 
sidered in opposition to any other good cause or asso- 
ciation. The beloved disciple once erred on this point 
— " Master, we saw one casting out devils in thy name, 
and he followeth not us ; and we forbade him, because 
he followeth not us. But Jesus said, Forbid him not : 
for there is no man which shall do a miracle in my 
name, that can lightly speak evil of me. For he that 
is not against us is on our part." jMark ix. 38-40.) 

We repeat it, then, Odd-Fellowship interferes with 



ODD-FELLOWSHIP — ITS GOVERNMENT, ETC. " 71 



no organization of a moral, religious, or benevolent 
character. She bids a hearty " God speed" to every 
association that would rob mankind of their sorrows or 
vices ; and leaves each to manage its peculiar portion 
of well-doing in its own way and season, without at- 
tempt at interference or self-appropriation. And it 
cannot be that her lessons or labors will effect any 
deterioration of the characters or influence of her mem- 
bers, so that they will be worse men in any domestic, 
social, political, or religious circle in which they may 
move. That some few in our Order are not made better 
and wiser, is no more the fault of our teachings and 
operations, than it is of religion that some of its pro- 
fessors are ignorant, hypocritical, or vicious, in despite 
of all its holy teachings and salutary influences. " Judge 
not," then, "according to the appearance, but judge 
righteous judgment." 



CHAPTER III. 

ODD-FELLOWSHIP — ITS GOVERNMENT, ETC. 

Having given a brief history of our Order, and an- 
swered the most prominent objections usually offered 
against it, we will now give a bird's-eye view of its 
form of government, and then state definitely what 
Odd-Fellowship consists in, how it operates, and the 
advantages that may reasonably be expected from a 
union with it. 



72 THE ODD-FELLOW S MANUAL. 

§ 1. Our Government. 

Our form of government is a peculiar one, having 
grown up, successively, as developed by our circum 
stances and our necessities. Even the writers in oui 
own Order are not agreed as to its precise character: 
one portion declaring that all its power and life flow 
from the head down through the subordinates, and 
calling it a patriarchal government ; and another por- 
tion insisting that the power and being rest in its base 
and flow upward, and calling it republican. Some 
designate it as an aristocracy, and others as being 
nearer a democracy. It will be seen, we think, by the 
history we have given of the changes which have been 
gradually made in the government of the Order, that it 
has assimilated to the government of this country, and 
is now, really, a fraternal republican union, composed 
of constituencies in Subordinate Lodges, represented in 
State Grand bodies, and all united in a Supreme Na- 
tional Lodge. 

1. The Grand Lodge of the United States is consti- 
tuted of Representatives from State Grand Lodges and 
Grand Encampments, one for each having less than one 
thousand members, and two for each having more than 
that number, chosen for two years, but so arranged that 
one-half retire every year. It claims supreme jurisdic- 
tion in the general laws and usages of the Order, the 
lectures, charges, and unwritten work, and as a court of 
final appeal, and is the National Legislature of the Order. 
It has power to create Grand Lodges and Grand Encamp- 
ments where none legally exist, and subordinate Lodges 
and Encampments where there are no Grand Bodies of 
that grade, and to recall the charters of the same. Its 
officers and members must be Past Grands of the Royal 
Purple degree — must reside in the jurisdiction and b f i 



ODD-FELLOWSHIP — ITS GOVERNMENT, ETC. 73 



members of the Grand Encampment or Grand Lo.*ge 
electing them, and therefore contributing members of a 
subordinate Lodge and subordinate Encampment in that 
jurisdiction. Its elective officers are chosen every two 
years at the annual session, held on the third Monday (and 
week succeeding) in September, and wswa% in Baltimore. 
The Grand Corresponding a»d Recording Secretary and 
the Grand Messenger are the only officers who receive 
compensation for their services ; but the travelling ex- 
penses of-the other officers in going to and from the ses- 
sion are paid, together with five dollars per day while 
actually employed. Grand Representatives receive five 
dollars per day, and five cents per mile travelled, in 
attending the sessions. Its revenues are derived from 
fees for Charters, the sale of the books and odes of the 
Order, and a tax of seventy-five dollars on the State 
Grand Bodies foreach Representative to which they 
are entitled, beside ten per cent, on the revenue of all 
Subordinate Lodges and Encampments existing where 
there are no State Grand Bodies of those branches. 

2. State Grand Lodges consist of the Past Grands in 
their respective jurisdictions, (not less than seven in num- 
ber,) who have received the Past Noble Grand's degree, 
and been admitted to receive the Grand Lodge degree, 
the same being contributing members of a Subordinate, 
in good standing. In most Grand Lodges, the power of 
voting (except for Grand Officers) and deliberating is re- 
stricted to a certain portion of their number, chosen for 
that purpose by themselves exclusively, or by the sub- 
ordinate Lodges. But all Past Grands in good standing 
are permitted to attend the sessions, and are eligible to 
office, in Representative Grand Lodges as in others. 
Each Grand Lodge is to the subordinate and degree 



74 THE ODD-FELLOW'S MANUAL. 



Lodges in its jurisdiction, what the Grand Lo Ige of the 
United States is in its province; subject, however, to 
the national head. Its revenue is derived from fees for 
charters and dispensations, and a percentage on the reve- 
nues of its subordinates. 

3. Grand Encampments are to the Patriarchal branch 
of the Order what the Grand Lodges are to the other 
branch; are constituted of P. C. Patriarchs,- (and in some 
States of P. H. Priests,) and are generally governed and 
conducted in the same manner, having supervision and 
authority over subordinate Encampments only. 

4. Encampments are constituted wholly of brethren 
who (having received the five subordinate degrees of 
the Order) have received the Patriarchal, Golden Rule, 
and Royal Purple degrees — the sublime degrees, as 
they are often termed. They must be duly chartered 
by the Grand Lodge of the United States, or the Grand 
Encampment of the State in which they exist, must 
pay a percentage of their revenue annually to the 
power under which they exist, and must submit to be 
governed by the same in all general laws and usages. 
They transact business in the Royal Purple degree. 
When a member loses his good standing in his Subor- 
dinate Lodge, his membership in the Encampment 
ceases also. They are benefit-paying bodies. 

5. Degree Lodges are chartered by State Grand 
Lodges only for the purpose of conferring degrees. 
They can hold no property beside their furniture, re- 
galia, &c. ; nor receive dues, beyond the mere degree 
fees ; nor pay benefits to their members. They are 
constituted of the members of the various Lodges in 
the vicinity, who, after being judged worthy to receive 
the five degrees, have here attained to the fifth degree ; 



ODD-FELLOWSHIP — ITS GOVERNMENT, ETC. 7o 



for Degree Lodges do business in the scarlet (or fifth ) 
degree only. 

6. Subordinate Lodges, like subordinate Encamp- 
ments and Degree Lodges, derive their powers from 
the chartering power, and exercise no legislative func- 
tions except to make their own By-Laws, and in the 
management of their pecuniary affairs. They consist 
of free white males, of twenty-one years and upward, 
believers in a Supreme Intelligence, the Governor of 
the Universe, who having been accepted and initiated 
into the Order, continue to pay their dues, and properly 
demean themselves according to the Laws of the Order. 
Five are necessary to constitute a Lodge, and while 
that number desire to retain their charter, the Grand 
Lodge will not permit the Lodge to be dissolved. A 
member may withdraw at any time, on application, and 
by paying up all arrearages, either to unite with any 
other Lodge, or utterly from the Order. In due season, 
after initiation, he may apply for and receive certifi- 
cates entitling him to receive the first five degrees of 
the Order, for the sums and on the conditions prescribed. 
And after receiving these, he can apply for admission 
into an Encampment. All subordinate Lodges require 
dues to be paid, and pay benefits. 

After a member has served in an appointed office the 
requisite term of twenty-six nights, he becomes eligible 
to the Secretary's or Vice-Grand's chair ; and after six 
months' (or twenty-six nights') service as V. G. he is 
eligible as N. G. And after the same service as N. G. 
he is entitled to admission into the Grand Lodge to 
which he may be attached. 

7. The degree of Rebekah is conferred without charge, 
in a Subord : nate Lodge, on the wives of fifth-degree 



76 tee odd-fellow's manual. 



members, (and widows whose husbands died in good 
standing,) in the presence of their husbands or proper 
guardians. No dues or benefits are attached, but it 
brings them into closer relations to the Order, and 
enables them to make themselves known to scarlet 
members when needing aid or protection. 

§ 2. Our Principles. 

To a good and energetic man, who will use the facili- 
ties the Order aifords for self-improvement and well- 
doing, its means and advantages are so numerous, and 
its agencies so far-reaching, that our language may 
appear faint and cold compared with the reality. And 
yet. we fear to speak unguardedly. We would not raise 
expectations that may be disappointed. Let it, then, 
be fully understood here, once for all, that — 

1. Odd-Fellowship is not the regalia or decorations 
of its officers and members, nor the banners and dra- 
pery of its Lodge-rooms. These have their meanings 
and. uses, but they are not Odd-Fellowship. They 
should be used as not abusing them, and valued for 
their teachings ; but they could all be changed, or dis- 
pensed with, and Odd-Fellowship still remain. 

2. Nor is it its form of government. That has gone 
through great and almost total changes, (and may be 
as greatly changed again,) and yet Odd-Fellowship 
survives, essentially the same as ever in its principles. 
It is not best, therefore, to be hypercritical about any 
remaining defects in the forms in which its power is 
lodged, or the modes by which that power operates. 
These, it is true, should manifest fully the beneficent 
spirit of the Order, and conform to the institutions of 
the land, and the spirit of the age we live in, and should 



77 

operate, in the most kind and effective manner, to ele- 
vate the condition and ameliorate the present wants 
and sufferings of our race. But our Order is a pro- 
gressive one : it has greatly progressed in the past, and 
progression is even now gently and yet surely at work 
in it. And, under every form of government through 
which Odd-Fellowship has passed, or may yet pass, it 
has always consisted of the same general principles, 
and wrought out the same general good. Its ability to 
conform its government and measures to its own spirit, 
is greater now than ever ; and in due season, therefore, 
all needed changes and additions will undoubtedly be 
effected. 

3. Odd-Fellowship is not its mere ritual and cere- 
monial. Whatever language may be used in its lectures 
and charges, whatever emblems, signs, or pass-words it 
may prescribe to insure the instruction and mutual 
recognition of its members, these are but means ; the 
objects they aim to effect are the ends. Instruction 
may change or alter its drapery, but the lessons taught 
— the ideas embodying the principles — these are the 
spirit and the life. It is not well, therefore, to rest in 
these outer habiliments, or to stumble at any seeming 
unfitness in them ; but to pass on and secure the reali- 
ties they unfold and impart. 

4. Nor is Odd-Fellowship even the works of the 
Order: it consists not wholly in deeds of mercy, be- 
nevolence, and brotherly love. These, it is true, are 
its genuine manifestations, without which we might pro- 
nounce it asleep or departed: these are the outward 
appearances by which it discloses its inner life and its 
true self. But to produce these works, there must be 
an interior spirit, working out for itself this living form 
and notion. 

7* 



78 THE odd-fellow's manual. 



This internal, truly living spirit of Love and of univer 
sal fraternity, pervading all our rituals and ceremonies ; 
recognized in emblems, colors, and regalia ; using every 
adjunct for strengthening its influence on the soul; 
speaking to ear and eye in every lecture, charge, sign, 
and token, and to the touch in grip and pressure; and 
manifesting itself (silently, like rain, and sunshine, and 
electricity) in beneficent organizations and institutions ; 
this soul of all its teachings and workings is Odd- 
Fellowship, the hidden name in the white stone, which 
he knoweth best who most truly possesses it. 

The Fatherhood of God and the Brotherhood of man, 
then, are the great principles of our Order, embodied in 
the mottoes thereof, "In God we trust," and "Friend- 
ship, Love, and Truth." To illustrate these principles 
on the limited scale prescribed by human abilities and 
our pecuniary resources, we have united in Lodges, 
each of which is a mutual improvement and mutual aid 
association. And further to extend our operations, and 
increase our advantages and usefulness together, we 
have united all these Lodges in a general Order, which 
we desire to render universal as the family of man on 
earth. 

§ 3. Our Objects. 

It is unfortunate for our Order, and for not a few 
of its members, that too much prominence has been 
generally given to its feature of pecuniary benefits in 
seasons of sickness and death, and pecuniary aid in 
circumstances of want and distress. This, though a 
laudable and useful trait in our operations, is hardly a 
tithe of our aims and objects. By this undue promi- 
nence of the pecuniary relief afforded, even our own 



ODD-FELLOWSHIP ITS GOVERNMENT, ETC. 79 

members have had their attention and efforts greatly 
withdrawn from the moral and social influences which 
the Order is so eminently calculated to promote. But 
so it is : the sudden, the palpable, the material, more 
readily gains attention than the gradual, the insensible, 
and the moral. All can see the visitation of the sick, 
the relief of the distressed, the bounty bestowed on the 
widow and the orphan whose necessities called for aid; 
but few stop to estimate the suffering prevented in 
thousands of families, by relief given before poverty 
called attention to their situation. 

So men look with interested eye, and a ready appre- 
ciation of utility, on gurgling spring, and rolling river, 
and heaving ocean. But how few consider the gentle 
mist that rises in the morning sun to fall in the evening 
shower on broad prairie and in fertile valley; and, 
after working fruitfulness there, to percolate in crystal 
drops through every vein of rock and earth, until it 
shall burst forth again in cooling spring and mountain- 
rill, to feed the mighty river and replenish the briny 
deep. 

Men look at our system of weekly benefits, mutual 
relief, watchings at the sick-bed, burial of the dead, 
and support of widow and orphan ; but their thoughts 
seldom stray beyond these to the humanizing influences 
which the performance of these deeds exerts on their 
doers; nor yet to the social and moral tendencies of 
the other means employed by Odd-Fellowship for the 
improvement and elevation of human character. 

When the dark war-horses of the storm scud across 
the sky, shaking the rain-drops from their shaggy manes 
as they snort aloud in thunder, the electric flash is 
noticed, and all its brightness commented on. As it 
descends on lofty mansion or towering oak, shattering 



BO THE ODD-FELLOW'S MANUAL. 



them as in wanton sport, its effects are readily seen 
and estimated in the destruction it has caused. Even 
when human skill produces it from the battery, and 
sends it along the imprisoning wire, bearing messages 
across continent and ocean with a speed greater by far 
than that of our earth as it revolves around the sun, 
men still note its wonders, and speculate on its vast 
utility to the world. But few consider the daily, mo- 
mently effects of the same fluid in our own organism, as 
it passes from point to point, feeding the vital fires 
within, giving circulation to the fluids, movement to the 
muscles, and the power of thought to the brain. Few 
think of its constantly wonderful operations when, trans- 
fused through the atmosphere and permeating all mat- 
ter, it imparts vitality to all nature, covering the earth 
with verdure and filling it with fruitage. 

It is not to be wondered at, then, that so many, even 
among Odd-Fellows, have overlooked, or at times for- 
gotten, the most important uses and aims of Odd-Fel- 
lowship to be, the imbuing of the minds of our brethren 
with proper conceptions of their powers and capacities, 
giving them just and practical views of their duties and 
responsibilities, exhibiting their dependence upon God, 
and bringing them to a knowledge and practice of the 
true fraternal relations between man and man. And 
in this, though we begin in the Lodge, and with Odd- 
Fellows and their families, we fix no bounds or limits 
but our abilities and our means : our charity begins at 
home, but ends only with the removal of all suffering 
and distress. 

§ 4. Our Measures and Operations. 

Each Lodge is not only a Beneficial, or Mutual Aid 
Society, but also an Association for mental and moral 



ODD-FELLOWSHIP — ITS GOVERNMENT, ETC 81 



improvement, whose meetings and operations are de- 
signed to improve and elevate the characters of its 
members. But we are farther reaching in our benefits 
than such associations usually are. All our Lodges are 
united in one common Order, so that, under certain 
simple regulations, the member of any one, when absent 
from home, can receive from any other the fellowship, 
the attention, and the relief he would be entitled to 
from his own Lodge. 

Every person who believes in a supreme intelligent 
Creator and Ruler of the universe ; who is of good cha- 
racter, sound health, the proper age and sex, and able to 
earn a livelihood for himself and family ; who has been 
accepted as a member, and contributes the stated sum 
regularly, is entitled to a certain weekly stipend during 
disability to labor, and this, whether rich or poor, at 
home or abroad. If needing more aid, he is not allowed 
to suffer. If be needs attendance at night, two watchers 
are regularly provided every night, without care on his 
part, or trouble to his family. If travelling, and he 
needs assistance, any Lodge where he may be will 
render the same services for him. If he dies, a stipu- 
lated sum is paid to his family to bury him properly, or 
his brethren attend to that duty for them. If his wife 
dies, a similar, but generally smaller allowance is made 
to pay the expenses of her funeral. If he leaves a 
family, our covenanted vows embrace their care and 
welfare in our special duties. And during life, we 
claim the privilege of observing his deportment in and 
out of the Lodge with a brother's love and watchfulness, 
that we may promote his proper interests, encourage him 
in well-doing, and correct his errors and irregularities; 
or, failing in this after reasonable time and efforts, that 



82 THE 

we may save the Lodge from his evils, and his brethren 
from their bad influences. 

But it is with the restraining and reformatory influ- 
ences of Odd-Fellowship as it is with its prevention of 
poverty and physical suffering : 

"What's done we partly may compute, 
But know not what's resisted." 

Many who were inclined to narrowness of soul or 
vicious conduct, have been slowly but surely improved, 
and even entirely reformed, by the gentle influences of 
our Order; and many others, if not reformed, have been 
prevented from becoming worse by their connection with 
us : and yet one member, grossly vicious and expelled, 
has drawn on us more public animadversion than all 
these have brought us in commendation. Yea, often 
have we been condemned as encouraging the unworthy 
by associating with them, when we were laboring hope- 
fully to reform them, and associating with them to pre- 
serve them from worse influences. 

Our meetings are generally business meetings, to 
attend to the foregoing duties. But we lose not sight 
of labors to promote benevolence and charity to all 
mankind, as well as among our fraternity. In the 
transaction of our business we pursue strict parlia- 
mentary rules, that our members may be qualified for 
any public stations to which they may be called by 
their fellow-citizens. And when business has been per- 
formed, we indulge in social intercourse, and even in 
cheerful and innocent hilarity and amusement. But in 
all, strict order and decorum, good-fellowship and pru- 
dence are constantly to be kept in view. 

The government and arrangement of degrees and 
stations of the Order will be further unfolded in their 



ODD-FELLOWSHIP — ITS GOVERNMENT, ETC. 83 



proper place, and we therefore pass them here with 
the remark that we have few salaried officers, and they 
earn all they receive. Aside from the necessary ex- 
penses of sustaining such a wide-spread and efficient 
organization, our funds are sacredly devoted and ap- 
plied to the sole objects for which they are contributed, 
and by the very persons who contribute them. 

§ 5. The Duties of Odd- Fellowship. 

The great duties of our Order, by and through which 
we aim to improve and exalt the character of our mem- 
bers, are few in number : — 1. To visit the sick. 2. To 
relieve the distressed. 3. To bury the dead. 4. To 
educate the orphan. To these we have added, by 
charges and obligations, two others, viz., to aid the 
widow, and to exercise over each other fraternal watch - 
care, and moral discipline. 

Simple as these are they cover the whole ground, 
when viewed through our great principles. And though 
designed for special application to the Order, yet are 
they always stated and enforced in a general sense. 
The funds contributed for the use of members and their 
families onlv, are generally applied as designed. But 
members are never instructed that they may rest 
satisfied with performing these duties to Odd-Fellows 
alone. On the contrary, general benevolence and 
charity out of the Lodge are inculcated in it. 

§ 6. Privileges of Odd-Fellows 

Let no one unite with the Order merely to learn its 
secrets, wear its regalia and decorations, or insure him- 
self provision in case of sickness and distress. These 



84 THE ODD-FELLOW'S MANUAL, 



are privileges, it is true, to those who have other and 
nobler objects in view; but they cost more of labor, 
and time, and money than they are worth to the merely 
curious, vain, or selfish man. Such will find it a burden 
to perform an equal share of our duties and labors, and 
he may possibly be insured against sickness as certainly 
and more cheaply, in a mere insurance association. 

But to one whose generous heart delights in well 
doing, and admires our principles, and desires to find 
means for increasing his usefulness to suffering man, 
our Order presents the strongest inducements. We 
open for. him a field beyond the limits of his party or 
his church, as well as within it, needing his labors and 
offering joyous recompense for his toils. 

No church in its present state is extensive enough in 
its fellowship to embrace many good men who need the 
ministration of kindred spirits, nor far-reaching enough 
to reach even its own members when distant from it, and 
needing aid and protection. But if an Odd-Fellow 7 , far 
away from kindred and home, falls down by the Avay- 
side, penniless and faint, he has but to inform the 
nearest Lodge, and hands are reached out to provide, 
and watchers are at his side to uphold his drooping 
frame. Or, if he falls under the cold suspicions of an 
unfriendly world, and is cast unmeritedly into a felon's 
cell, brothers are active around him with counsel, and 
labor to remove the dark web of circumstances that 
becloud his fame or endanger his life, to secure him a 
fair trial, and, if just, a proper acquittal and a safe re- 
turn to society and friends. 

In doing this, and other deeds of like kindness, wo 
interfere with no individual duty; call for no neglect 
uf proper interests : supersede no social, ecclesiastical, 
or political action. We leave every member free as 



ODD-FELLOWSHIP — ITS GOVERNMENT, ETC. 80 



before in his obligations, duties, and opinions. But we 
enlarge his acquaintance around him, and associate him 
in labor with thousands with whom he has never before 
acted. We open all around him a field for benevolence, 
in which his feet had never trod, nor his mind and 
hands labored. We increase his means and measures 
for blessing others, and thus happifying himself, by 
placing the resources of our Order at his disposal. We 
extend indefinitely his operations, so that the suffering 
and needy, at the extremities of our vast brotherhood, 
may feel the succor and share the bounty he aids in 
directing. And, by the most beautiful lessons, we in- 
struct him in those great principles which will not only 
inform his own mind and render more susceptible to 
goodness his own heart, but will enable him, if he so 
wills, to become an apt teacher and ready example to 
others, in all those virtues that adorn and bless hu- 
manity. 

"If he so wz7Zs." The sands of the arid desert as well 
as the soil of the fruitful field, drink in the sunshine and 
the rain that come from above. Pharisee and Sadducee, 
as well as the loving heart and believing soul, sit under 
the teachings of the same gospel. But how widely 
different the effects of Jhese same influences on each! 
So in Odd-Fellowship there are those who profit not by 
precept and example ; who remain exclusive amid all its 
liberality ; selfish, in the profusion of its generosity ; 
penurious, surrounded by its charity and benevolence; 
and vicious and hateful, though enveloped in its atmo- 
sphere of purity and loving-kindness. We say, therefore, 
"if he so wills" — for, after all, it depends on himself 
whether he will profit by our teaching and training. 

To all, then, who are willing to learn and to do good, we 
give the invitation to join our ranks. And to remove 



86 THE ODD-FELLOW'S MANUAL. 



any lingering scruple of the conscientious, we say, 
Bhould. Odd-Fellowship tender you any obligation, or 
require of you any duty, conflicting with the duties you 
owe to God, to humanity, to your country, your family, 
or your friends, we enjoin you to leave it for ever, as 
hollow in its pretensions and unworthy the favor of 
community. 



CHAPTER IV. 

APPLICATION AND ADMISSION. 

Ask, and it shall be given you ; seek, and ye shall find ; knock, 
and it shall be opened unto you. — Matt. vii. 7. 

If you can satisfy your mind and feelings so as to 
accept the invitation with which we closed the preceding 
chapter, and if qualified to become a member, apply to 
some member of the nearest or most convenient Lodge 
for a copy of its Constitution and By-laws. Having 
carefully examined these, with such explanations as 
your Odd-Fellow friends can impart, you will know 
what is required of you, and be able to send in your 
application. 

And here, outside the threshold, Odd-Fellowship com- 
mences its requisitions. Your first step of duty is Con- 
fidence. Confidence in the principles and aims, the 
means and operations of Odd-Fellowship, as an institu- 
tution for the proper development of man's powers and 
affections, and the relief and amelioration of human 
want and suffering, — as an effort to open for man, where- 
ever he may be ; a school for moral and social culture — 



APPLICATION AND ADMISSION. 87 



a home for the solace of his woes and miseries : — Confi- 
dence in the men and women generally who compose its 
vast constituency, that though frail and fallible all, and 
recreant to duty some of them may be, yet generally, 
their past deeds and progress prove them to possess 
good motives, right aims, and honest professions : — Con- 
fidence that, as a body, they will faithfully carry out 
their principles into practice in their conduct to you, to 
each other, and to the world ; and Confidence in your- 
self, that you can assume the solemn obligations and 
pronounce the solemn vows of Odd-Fellowship truth- 
fully and honestly. 

Such confidence involves a further duty, which you, 
are now required to exercise — Frankness, Candor. 
You ask the revelation of important mysteries — to be- 
come a partner in weighty trusts and valuable rights 
and privileges. Show yourself worthy, by the utmost 
frankness and candor in relation to all matters that 
may be lawfully inquired of yourself. Answer every 
question placed properly before you, promptly and 
truthfully, as you would that those you seek should 
answer yours in due season — as you desire to be trusted 
and honored after your admission. We may say further, 
that evasion or concealment will probably be of no 
avail ; for the information required, has, in all proba- 
bility, been already obtained from other sources. Nor 
need you shrink from scrutiny, if honest and sincere, 
for no indelicate, no improper, no irrelevant or merely 
curious question will be proposed. Excepting in regard 
to your religious faith in God, and your relations to the 
Order, the questions are merely such as a health or life 
insurance company require to be answered in good faith 



88 THE odd-fellow's manual. 



§ 2. The Admission, 

Permit here a suggestion on a delicate subject. Re- 
jection is possible — not by any means probable, how- 
ever — even to a good and proper applicant. The Lodge, 
or some of its members, may desire a further acquaint- 
ance with the temper, character, habits, or health of the 
candidate ; and so may reject him to obtain six months 
more of time. Or even personal prejudices, contrary 
to every principle and law of the Order, may induce 
some members to risk the penalty by rejecting the ap- 
plicant on those grounds alone. It is prudent, there- 
fore, in view of these possibilities, to confide the know- 
ledge of your application to no one out of the Order. 
And should you be rejected, take it meekly and quietly, 
and patiently wait your time when, if you know yourself 
to bo worthy, you may apply again under more favorable 
circumstances. A rejection by no means implies con- 
demnation of your character : it is merely an expression 
of disinclination to admit you, for whatever reason ; and 
the reason may be simply a want of knowledge on the 
part of those who reject. 

But if admitted, having manifested the requisite con- 
fidence and frankness, go -on your way, all attentive to 
the solemn lessons in store for you. Fear nothing, be 
appearances what they may. It is contrary to our 
usages (whatever may have been the customs of " olden 
time") to treat an initiate with levity or rudeness, or 
in any manner unbecoming the courtesy with which 
gentlemen should conduct toward each other. 

The solemnities of initiation may be novel, even 
startling by their novelty, but they are perfectly chaste, 
dignified, and serious as the lessons they are designed 



APPLICATION AND ADMISSION. 89 



to teach. They might, with perfect propriety, be ad- 
ministered in the presence of our wives, mothers, sisters, 
and daughters, so far as speech and correct action are 
concerned. Give yourself, then, passively to your guides, 
to lead you whithersoever they will. Answer seriously 
and plainly all questions proposed; obey promptly all 
directions given you : and thus keep your mind atten- 
tive to the ceremonial, that you may clearly understand 
its import, and receive the instructions imparted in its 
lessons, and lay them to heart in your career as an Odd- 
Fellow. 

Be not afraid of any hopeless entanglement. If dis- 
satisfied, you may, at any time, withdraw honorably, if 
free from debt and not under charges — or, you may 
procure a withdrawal card to join some other Lodge. 
Of course, it is presumed that you will not do so hastily, 
nor with any purpose derogatory to your honor as an 
honest, truthful man. (See Part Second, Chapter 24, 
§ 1, on "Diplomas and Cards.") 

8* 



PART SECOND. 

3Mflttm Sntimal tn tjr* (Drfor. 



CHAPTER I. 

ON INITIATIONS GENERALLY. 

I will bring the blind by a way they know not ; I will lead them 
in paths that they have not known: I will make darkness light be- 
fore them, and crooked things straight. These things will I do unto 
them, and not forsake them '■ — Is a. xlii. 16. 

Every Odd-Fellow should keep clearly impressed on 
his inind and heart the lessons taught at initiation. 
They are a guide to understand properly all that follows 
after — an epitomized summary of the great principles 
and objects of the Order. They contain the germs which 
after-instruction and his own practice should develop 
and mature into blossoming and fruitfulness. In one 
word, what regeneration by the word of truth is in re- 
ligion, initiation is in Odd-Fellowship. 

In this, as in many other particulars, our Institution 
has instinctively, as it were, copied after nearly all secret 
associations of a religious and moral character. "In 
Egypt, the most ancient among the ancient nations, 
an institution of this kind existed from the earliest 
period. Of the nature of that institution we know very 
little. History informs us that many benefits were sup- 
posed to be derived from a participation in the secrets 
of the society ; that those secrets were revealed only to 
90 



ON INITIATIONS GENERALLY. 9] 



the initiated, and that the mode of initiation was well 
calculated to make a serious and abiding impression on 
the mind of the recipient. 

" Besides the Egyptian Mysteries, as they are called 
by historians, we find scattered throughout all Europe, 
and a large portion of Asia, associations founded on 
similar principles, characterized by similar ceremonies, 
and having similar objects in view. Of most of these 
our information is scanty and imperfect ; but enough is 
known to prove the identity of their origin and object. 
These were all sometimes spoken of as the Mysteries of 
the Cabiri, a name which is itself a mystery, and which 
no learning or research has yet been able satisfactorily 
to explain." 

" Among all the mysteries of the ancients, those cele- 
brated at the city of Eleusis, and hence called the 
' Eleusinian Mysteries,'' are best known. These were 
copied from the Egyptian, and bore a general corres- 
pondence to all similar institutions ; and hence an 
account of one is, in the main, an account of all the 
others. Not that all agreed in the particular detail of 
their practices or objects, but in their outline they 
agreed in holding similar principles for similar pur- 
poses. Now, a careful comparison of all the ancient 
rites, as they existed anterior to the Gospel, leads to 
the following conclusion. It was a leading character- 
istic of all the ancient rites, that they began in sorrow 
and gloom, but ended in light and joy ; they were all 
calculated to remind men of their iveakriess, their igno- 
rance, their helplessness, and their sinfulness of cha- 
racter ; of the shortness and uncertainty of life, and of 
the ills which flesh is heir to; of the punishment of 
guilt, the reward of virtue, and the rising of the just to 
life eternal and immortal. In all, too, the mode of 



92 the odd-fellow's manual. 



initiation was calculated to make a deep and lastinq im- 
pression upon the mind of the candidate. For these pur- 
poses, striking exhibitions of the consequences of sin, 
and the pleasures of virtue, were presented for con- 
sideration, in sudden and striking contrast, and every- 
thing was designed to impress the candidate with a 
lively sense of what was thus represented." 

"If, now, we follow down the history of these ancient 
mysteries, until the religion of the Cross had been pro- 
claimed throughout the world, we shall find them essen- 
tially changed in their religious character; no longer 
professing to convey religious blessings or spiritual 
privileges, but holding out promises of such advantages 
and benefits as men can afford to their fellow-men, but 
still inculcating virtue by the highest and strongest sanc- 
tions. We might, would time permit, follow down the his- 
tory of the associations to the present time, and should thus 
find that, from the earliest ages to the present day, there 
have been similar associations founded upon the same 
general principles, with similar rites and ceremonies, and 
with similar objects in view. Yet the rites and ceremo- 
nies have not been the same ; for membership in one would 
not introduce a person into any other. Such an investi- 
gation, also, would show us that these rites and ceremonies 
were originally of a religious character, copied, in the first 
instance, from a divine institution, and that for ages they 
were mighty agents in preserving and perpetuating a 
knowledge of the truth, both as regards God and man." 

The great German poet and philosopher, Goethe, in 
the following Ode, traces an analogy between the ini- 
tiation in a lodge (undoubtedly Masonic, but equally 
applicable to one of our Order) and human existence. Its 
mysterious beauty will speak to every heart ; but the ini- 
tiated will feel it most, as they will understand it best : — 



THE INITIATION. 



THE LODGE. 

TRANSLATED BY THOMAS- CARL XL*. 

The worker's ways are 
A type of existence, 
And in his persistence 

Is as the days are 

Of men in this world. 

The future hides in it 
Good hap and sorrow : 
We still press thorough — 

Naught that abides in it 

Daunting us — Onward! 

And solemn before us, 
Veiled, the dark portal, 
Goal of all mortal. 

Stars silent o'er us — 

Graves under us silent. 

But heard are the voices — 
The voice of the sages, 
The worlds and the ages. 

Choose well ; your choice is 

Brief, and yet endless. 

Here eyes do regard you 
In eternity's stillness ; 
Here all is fulness, 

Ye brave, to reward you; 

Work, and despair not. 

With these introductory remarks on the general aim 
and teachings of all ceremonials of initiation, we are 
prepared, I trust, to understand more clearly the mys- 
teries, lessons, and duties inculcated in our initiatory 
rites, and their application to the degrees which follow 
after. 



CHAPTER II. 

THE INITIATION. 



1. A thoughtful man's first entrance into a lodge, 
unknowing what is to be transacted there, is a serious 
event. There, for a time, he is to be isolated from 
general society, in a retreat sacred to benevolence and 
peace, away from the world, with its selfish' toils and 



94 THE ODD-FELLOW'S MANUAL. 



cares, its factitious distinctions" and social vices, sur- 
rounded wholly by those who have vowed to devote 
their lives to fraternity in Odd-Fellowship. His object 
is to learn their principles, to assume their vows, to 
unite in their labors. That he may do so properly, 
they require him to pass through rites which shall teach 
him his present condition as a social being, and the 
primary principles of the condition he is about to enter. 

2. Consider, then, the social state of man without a 
knowledge and practice of those relations which bind 
him to his Creator and his fellows. How isolated his 
position; how surrounded by the darkness of ignorance 
on every side; how feeble, helpless, dependent, in a 
world that appears adverse and antagonistic ! If he 
find a guide, he knows not whether to trust or doubt 
him ; and he is yet in such need of one that he follows 
whithersoever he is led. 

3. Himself bound, by his ignorance and fears, in the 
indurating fetters of selfishness, he knows not that any 
have more light and freedom than are his ; and yet, not 
fully realizing his own need of both, he may marvel if 
told that nearly all mankind are in darkness and chains 
which they neither behold nor feel. It is not until 
some voice greets his ear with a promise of instruction, 
that he begins to conceive that the chaos around him 
may be resolved into order, the discord to harmonyc 
This conception leads him to desire that wisdom which 
shall shed light upon his darkness, and unravel the 
perplexities which bewilder his soul. 

4. And yet the first ray of light will but increase the 
apparent gloom ; for it will exhibit more strongly the 
vanity of human pursuits and possessions, the brevity 
of life and the certainty of death, and all life's evils 
fearfully aggravated and increased by the strifes, dis- 



OF INITIATION. 95 



cords, and dissensions which flow from human ignorance 
and follv, and end at last in death itself. 

5. Yet contemplate the scene. From all that gloom, 
light will shine forth to guide aright. It will humble 
human pride. It will awaken compassion for others. 
It will arouse the soul to a just sense of its responsi- 
bility to God, and its duty to man. It will fill his heart 
with a salutary horror of that monster, Sin, whose 
power has arrayed man against his fellow-man, and 
washed the earth with tears and deluged it in blood. 
It will bid him beware that his own heart does not 
cherish moral evil, that bane of happiness and peace, 
that fountain of discord and strife, that inflictor of 
guilt and shame, and wo and death, which must reign 
until men learn to obey the law of truth and love, and 
the earth is filled with righteousness and peace. 

6. As he thus realizes his own mortality, its possible 
nearness, and his own dependence and helplessness, he 
will the more willingly ponder the ties that bind him to 
the woes and sufferings of all around him, and joyously 
look forward to ihat bright era when all these woes and 
pains shall be banished by the prevalence of benevolence 
and peace, by the reign of brotherhood and love ! Then 
" the Lord shall judge among the nations, and shall re- 
buke many people; and they shall beat their swords 
into plowshares, and their spears into pruning-hooks : 
nation shall not lift up sword against nation, neither 
shall they learn war any more."* 

7. Even animals would seem - to be blessed in the 
change. /< The wolf, also, shall dwell with the lamb, and 
the leopard shall lie down with the kid ; and the calf, and 
the young lion, and the fat-ling together, and a little child 

* Isa. ii 4. 



96 THE ODD-FELLOW'S MANUAL. 



shall lead them. And the cow and the bear shall feed ; 
their young ones shall lie down together, and the lion 
shall eat straw like the ox."* 

8. And such a period may be expected on the ground 
of man's origin and nature, also. For God "hath 
made of one blood all nations of men for to dwell on all 
the face of the earth, "f 

9. Let him not wonder that he is yet unable to 
behold steadily this light through surrounding dark- 
ness. Man advances gradually in light and knowledge. 
But how can he apply these principles of fraternity so 
as to enlighten and liberate his own soul, then enlighten 
the darkness and break the bonds of others, and so 
hasten the coming of that age when this Aceldama 
shall be a blossoming Paradise, and clashing interests 
and jarring strifes give place to a universal union of all 
energies for the general good, to a community of happi- 
ness and peace ? 

10. Let him hear the voice of Antiquity, speaking 
through the lips of the aged and wise ; it will utter the 
lessons of goodness and wisdom acquired by experience 
and observation. Righteousness secures present pro- 
vision and protection as well as future prosperity and 
safety. " Godliness (i. e. God-likeness) is profitable unto 
all things, having promise of the life that now is, and of 
that which is to come. "J The Psalmist therefore truly 
declared, "I have been young and now am old; yet 
have I not seen the righteous forsaken, nor his seed 
begging bread. "§ 

This teacher of past ages also says that Friendship, 
Love, and Truth are not only a safeguard, but a remedy 
for all the social and moral evils that afflict our race. 



* Isa. xi. 6, 7. f Acts xvii. 26. 

J 1 Tim. iv. 8. \ Psalm xxxvii. 25. 



OF INITIATION. 97 



Remember well this great lesson — forget it not. Ad 
vancc in it, that further instruction may unfold its ap- 
plications to our duties and our wants. 

11. Good conduct only, not mere professions and 
scemings, can procure the esteem and confidence of the 
good and wise. But let the Odd-Fellow add to good- 
ness, prudence. Let caution guard his lips and his 
ways. We would say to him : " Bestow not your con- 
fidence too hastily. Be just to yourself as well as 
generous to others. Be. just especially to those who 
confide in you. Keep their secrets more carefully even 
than your own. Watch over their interests, and pro- 
mote their welfare with the unsleeping vigilance of a 
sentinel in the presence of armed enemies. Not only 
do not wrong a brother, but never allow him to be 
wronged, if in your power to prevent it or warn him. 
Fidelity in duty, honesty, then, is the duty of all in 
our singular fellowship ; the honesty of a warm heart 
and a sound mind ; honesty to those without and those 
within ; honesty to yourself and all around. For we 
are Odd-Fellows only when we act and speak like 
honest men." 

12. This learned, and a new light will break in upon 
the mind, and the heart beat more freely. The outside 
seeming is known not to be the inward reality. The 
world may move in a vain show, each man striving to 
disguise himself from others, often even from himself. 
But in our Lodge-room w 7 e expect brethren to lay abide 
the deceitful mask, and look each other lovingly in the 
eyes, knowing and known of each other as they are. 
Let those who unite with us learn that the homely garb, 
the rude appearance, the rough form, often encloses an 
unruffled ccnscience and a humane heart, while the 
costly dress the polished manners, and the courtly 

9 



98 THE ODD-FELLOW'S MANUAL. 



speech often hide a heart festering with corruption and 
black with selfishness and cruelty. "A man may smile, 
and smile, and be a villain still." Be not deceived, 
then, by the exterior appearance of men and things, 
but wait, and learn, and "judge righteous judgment." 

13. Keep in remembrance the signs and words im- 
parted to you, to enable you to enter these courts, and 
to recognize and be recognized of your brethren. 
Trifling as they may seem to some, they are the key to 
our treasures and our mysteries. And in their use, re- 
member that they are pledges of secrecy to the brother- 
hood from you, and to you from us. Remember also, 
that the Omniscient One observes your every dis- 
charge of duty and use of privilege. Let your hand, 
then, be open as day to greet a brother with frankness, 
or to aid him with cheerfulness and love. Show due 
courtesy to your brethren, and salute respectfully 
those who preside over the Lodge, as the representa- 
tives of the Lodge itself. 

14. The forms through which you have passed are 
not what they seem to many. Under each act and 
emblem there is deep significance. So in life. Apply 
your instructions there, and every thing becomes vocal 
with wisdom. The eyes blinded by the darkness of a 
dungeon, are naught to the blindness of the moral sense 
obscured by indulgence in selfishness and sensuality. 
The fetters on a martyr's limbs, what are they to the 
chains which evil passions and bad habits impose on the 
inner man, and whose iron does indeed enter the soul ? 
May your initiation and consequent practice aid in re- 
leasing you from all blindness of moral vision, set you 
free from the fetters of ignorance and error, and bring 
you from a death in selfishness into a life of active 
bfnevolence and v'rtue. 



OF INITIATION. 99 



15 Odd-Fellowship is a miniature representation, 
among a chosen few, of that fraternity which God has 
instituted among men. Few as are those who would 
represent it, the great principle is wide enough for all. 
On the broad platform of brotherhood, all nations, 
parties, and sects can meet and freely mingle in offices 
of needed kindness and mutual well-doing. Fraternity, 
therefore, is the corner-stone on which our forefathers 
based our Order; fraternity in the family of mankind, 
illustrated in our family, the Lodge, and the Order. 
As all men have God for their Father, all are brethren; 
and we would illustrate this great fact in all our offices 
of mutual aid, relief, sympathy, and benevolence. 

16. Recognizing the Fatherhood of God, Odd-Fel- 
lows bring not into a Lodge the classifications of human 
society without. No high, no low, no great, no small, 
no rich, no poor, no nation, party, or sect do we know 
among us. All are one, all fellow men, all brethren. 
As one family we meet together, to counsel and aid in 
measures for the relief of distress, for mutual instruc- 
tion, watch-care, and fellowship, and for the discipline 
and improvement of character. An altar dedicated to 
such offices must be served with clean hands and sur- 
rounded with pure hearts. All discord and strife, all 
alienation of heart must be kept away from our meet- 
ings. And yet while we exclude all party and secta- 
rian distinctions from our Lodges, we require no sacri- 
fice of opinions, no loosening of obligations to Church 
or State, no swerving from principle, no lessening of 
devotion to God. On the contrary, we teach that no 
man can be a good Odd- Fellow who neglects any duty 
he owes to his Creator, his family, his country, or his 
fellow-man. 

17 But guard against a too common error. Ours is 



100 THE ODD-FELLOW S MANUAL. 



not a mere beneficial society, nor designed only to 
aid its members in danger and distress. Great and 
good as are these, they are more our means than our 
ends By associating together for benevolent purposes, 
we hope to improve and elevate the characters of our 
methren, to enlighten their minds, to teach them their 
capabilities for usefulness, to expand their affections, 
that they may not "give up to party what was meant 
for mankind.'' In one word, all our operations are de- 
signed to lead each other to the knowledge and practice 
of the true brotherhood of man. 

18. Believing that every one we thus receive and in- 
struct will be benefited thereby, we gladly greet each ini- 
tiate as a brother beloved, and welcome him with fraternal 
grip to the obligations and privileges of our beloved Order. 

19. Remember that when on the surging waters of 
human life, far from haven and from home, you may 
summon any brother to your aid. But forget not, also, 
that the obligation is mutual. When you are sum- 
moned, you also are bound to fly and save your perish 
ing brother from sinking in despair. 

§ 2. Regalia of an Initiate. 

The regalia of a newly-initiated brother is a white 
apron only. 

Without any ornament of colored fringe, its simplicity 
and purity well denotes the position of its wearer in the 
Order. The primary principles of Odd-Fellowship, 
blended in the one, great, all-including principle of fra- 
ternity, are his ; but only in the germ, waiting the un- 
folding of blossoming and fruitfulness. The elementary 
lesson has been imparted ; but it is not yet made appli- 
cable as a means to acquire the ibstruser lessons which 



OF INITIATION. 101 



follow. He has the materials ; it is his now to apply 
them in detail, until their utility shall create for them 
every desired ornament, every needed grace and virtue. 

§ 3. Emblems of the Initiatory Degree. 
The emblems usually connected with this first stage 
of our Order, are the following : 



1. The all-seeing Eye. 

Emblem of Omniscience — the special emblem of the 
Initiate. 

" Enveloped in a blaze of light and glory, it reminds 
us that the scrutinizing gaze of Our Father is ever upon 
us," beholding all our actions and even our thoughts ; 
for He " searcheth the heart and trieth the reins." 

On entering or leaving a Lodge, we note it as a 
reminder of the instructions at our initiation, and it 
serves to keep us steadfast in our integrity. Although, 
to mortal vision, " clouds and darkness are round 
abDut" the Invisible One, yet we know that "judgment 
and justice are the foundations of His throne," and 
that " He dwelleth in light," and "in Him is no dark- 
ness at all." "If I say, Surely the darkness shall 

cover me, — even the night shall be light about me. 
9* 



102 THE ODD-FELLOW'S MANUAL. 



Yea, the darkness hideth not from thee ; but the night 
shineth as the day : the darkness and the light are both 
alike to Thee." 

But this emblem also teaches us the soul-cheering 
truth that God looketh kindly and pityingly upon us ; for 
"He remembereth that we are dust;" — and that He 
provideth for all our wants, and is so minute in His pater- 
nal care, that even the hairs of our heads are numbered. 

Let us, then, gratefully, as well as reverently, so live 
under His all-seeing eye, that we may thank Him for 
the past, rejoice before Him in the present, and cherish 
an humble hope in Him for the future — thus fulfilling 
the great motto of our Order 

"In God we Trust." 




II. The Skull and Ceossed Bones. 
Emblem of Mortality. — It reminds us, not merely 
that " dust we are, and unto dust we must return," but 
also, " that we are solemnly bound to commit the 
mortal remains of a dejoarted brother carefully and 
lovingly to the tomb, to cherish a lively recollection 
of his many virtues, and to bury his imperfections with 
his body beneath the clods of the valley." 



OF INITIATION. 



103 



It also teaches us the vanity of worldly things — the 
instability of wealth and power, and the certain passing 
away of all earthly greatness. This lesson, as melan- 
choly as it is truthful, humbles pride, awakens com- 
passion for others, rouses the soul to a proper sense of 
responsibility to God, and of duty to our fellow-men ; and 
creates a deep abhorrence of Sin — that greatest of all 
evils — that bane of human happiness and peace which 
has bathed the world in tears and deluged it in blood. 
Thus it inspires us to labor for the spread of that great 
law of human brotherhood, which shall yet bind all 
nations, kindreds, tongues, and peoples, in the bonds 
of benevolence and peace. 

III. The Three Links. 

Emblem of F. L. & T. — It represents the all-encir- 
cling chain of sympathy that unites us as one in our 
aims, labors, and abundant rewards ; and reminds us that 
we are thus bound for our own and each other's welfare. 
And it teaches us, (as we have learned from the lips 
of Antiquity,) that the best safeguard against the ills 
of life will be found in the practice of Friendship, 
Love, and Truth. — "Forget it not!" 




104 THE ODD-FELLOW'S MANUAL, 



IV. The Axe. 

Eiiblem of Pioneering. — It reminds us that as the 
trees of the wilderness must fall before the axe, ere the 
sunlight can disperse its gloom and the land become a 
fruitful field; so must Divine Truth be applied to every 
cumbering tree and poisonous vine within us, before 
we can realize the genial glow and fully profit by the 
influences of Fraternity in our lodge, our Order, and 
in the family of man. It thus teaches us to clear away 
every blinding prejudice and passion — "every tree that 
bringeth not forth good fruit' 5 — -and cast them into 
the consuming and purifying fires. 

[In many lodges it is customary to collect donations 
for the needy and distressed on the Warden's axe, which 
has painted on the side presented for the donation the 
expressive Heart in Hand.~\ 




V. The Heart in Hand. 

Emblem of Sincerity — and, included in this, Candor 
and Frankness. Though the insignia of the P. G.. yet 
it is an emblem of the initiate, to remind him of the P. 
G's. charge — that "basis or substratum of our Moral 



THE INITIATION. 105 



Temple," which our feet press at our entrance, and 
whose lessons, opening as we advance, precede us through 
all the degrees and offices of the Order. 

It reminds us that there should be no improper con- 
cealment of feelings and purposes among brethren — 
that our greetings should be of the heart as well as of 
the hand — "that what the one in love dictates, the 
other in alacrity should perform." And it teaches us 
that when distress and suffering call, the hand should 
be a open as day to melting charity/' and the heart 
warm as mother-love to sympathy and relief, remember- 
ing that "the Lord loveth the cheerful giver." And 
it also teaches us, not only sincerity in affection and 
frankness and candor in expression, but that " with 
pure hearts and clean hands " must we come to perform 
the mission of an Order dedicated to Trust in God, 
and to " Friendship, Love and Truth." 

§ 4. Conduct of a New Member. 

A sense of propriety will, of course, withhold an 
initiate from taking an active part in the proceedings 
of his lodge on the night of his initiation. The By- 
Laws of many lodges expressly prohibit his voting 
until he has been a member for one week. Let him, 
then, be careful to observe what must appear to him the 
odd ways of transacting business and exchanging cour- 
tesies in the Lodge-room, that he may learn their use 
and meaning, and acquire facility in their performance. 
After one, or at most a few evenings, he will understand 
well his position, and be prepared to discharge its 
responsibilities. 

Aim to become a working member. There is gen- 
erally enough to do for all who attend the meetings and 



106 THE ODD-FELLOW'S MANUAL. 



are willing to work. Signify, therefore, your readiness 
to serve the lodge in any capacity that may be as- 
signed you, and then wait patiently until your services 
are required. 

If called to serve in any office, or on any committee, 
inform yourself well in regard to the duties thereof, and 
the best modes of performing them. Apply to the 
principal officers or oldest members of the lodge for 
such information, if not found in our books or periodi- 
cals within your reach. Then devote yourself earnestly 
to the work assigned you. You will thus be useful, 
not only to the lodge and the Order, but to yourself. 
We always get some good when we do good. 

But you will find your knowledge of the Order, and 
your sphere of action in it, quite circumscribed, until 
you advance further in its gradations. As soon, there- 
fore, as the proper probation has elapsed, apply for the 
degrees. The qualifications for obtaining these, vary 
a little in the different States. In general, a member 
is required to have been an initiate three months before 
he can receive the first and second degrees, a month 
more before he can receive the third and fourth degrees, 
and then a month more before he can receive the fifth 
degree. The prices of the degrees also . vary in the 
different States. In some lodges, also, the benefits 
during sickness or disability are increased as the mem- 
bers advance in the degrees. The Constitution and 
By-Laws of your Lodge will give you all needed and 
correct information on these particulars. In some cases, 
the degrees are conferred earlier by dispensation ob- 
tained through the Deputy Grand Master of the 
District. 

The mode of applying for the degrees usually is, to 



OF THE FIRST, OR WHITE DEGREE. 107 



deposit the amount required for the certificate with the 
Secretary of the lodge, and then procure a brother to 
prefer your request in open lodge, at the proper season. 
On this request a ballot is had, at which none can vote 
but those who have received the degree applied for, 
and if favorable, (as it is sure to be if the applicant is 
an active, well-behaved member, and duly qualified,) 
the certificate is granted. 

The officers or older members of the lodge will give 
you the requisite information for further proceedings, 
which vary according to the usages of different State 
Grand Lodges. But in no case will you find any diffi- 
culty in comprehending the steps to be taken, or in 
complying with the required forms. 



CHAPTER III. 

OF THE FIRST, OR WHITE DEGREE. 

1. Having acquainted yourself with the elementary 
principles and general objects of the Order, and exer- 
cised yourself in its measures and operations, as none 
but the initiated can do, you can judge your ability to 
fulfil any further similar engagements into which you 
may be required to enter as you advance, and whether 
the obligations imposed by a further development of 
our principles would prove burdensome. The gratifica- 
tion of mere curiosity will hardly compensate you for 
the duties you will thus assume. A higher aim, the 
love of the beautiful, the good, and the true, can alone 
yield you a full equivalent for your expenditure of 
money, time, and labor. 



108 THE ODD-FELLOW'S MANUAL. 



Having decided these questions, and obtained the 
requisite certificate, you are prepared to advance a step 
in extending your hand for the relief and comfort of 
the fraternity throughout the world. 

2. Remember what was before taught you of our 
general principles, and of the necessity of their prac- 
tical application in our lodges. No man is so isolated 
as not to have some fellow-beings in whose joys or suf- 
ferings he sympathizes. In ministering to the wants 
of his family or friends, he is taught the dependence of 
man on his fellow-man. But, unhappily, " the cares of 
this world or the deceitfulness of riches " too often 
blunt our natural sympathies. As one beloved object 
after another is removed, the affections contract ; or as 
the desires of the merely animal man are ministered 
unto overmuch, the heart becomes callous, and misan- 
thropy or selfishness renders us more indifferent to the 
woes of mankind. Hence the importance of association 
for philanthropic purposes, that we may keep alive our 
humanity, and enlarge the sphere of our affections and 
sympathies, by continual exercise. By such associa- 
tions, the combined operations of the many are rendered 
more effective; and all, acted upon by emulation in 
good works, are rendered more zealously active in well- 
doing, and thus the world is benefited, and ourselves 
improved and blessed. 

3. The bonds of our fraternity draw us together in 
our lodges; they induce us to feel and relieve each 
other's distresses; they lead us to console the afflicted ; 
they render our assemblages the image of a family of 
brothers; they make us respectful to those in authority; 
they teach us obedience to reasonable requirements; 
and they gladly constrain us to give advice and support 
to f h^e who labor to promote the welfare of our Order. 



OP THE FIRST, OR WHITE DEGREE. 109 



4. Our laws teach us respect for ourselves, temper- 
ance in our desires, chastity of person, and purity in 
heart and mind. Drunkenness is a worse than beastly 
vice. It deprives man of his reason ; it disqualifies 
him for business; it wastes his substance; it ruins his 
health ; it subverts his morals ; it destroys his domestic 
happiness and peace ; it overthrows his character and 
influence; and if it cuts not short his life, it makes his 
old age a scene of beggary, disease, and shame. "Be 
temperate, therefore, in all things." Impurity in 
thought and unchaste conduct are as cause and effect; 
and if the former is cherished, the latter will follow. 
It is no less fatal to self-respect, to health, to fortune, 
and to reputation, than intemperance in food and drink. 

"The sacred lowe o' weel-placed love, 

Luxuriantly indulge it; 
But never tempt th' illicit rove 

Though naething should divulge it: 
I waive the quantum o' the sin, 

The hazard of concealing ; 
But, och! it hardens a' within, 

And petrifies the feeling." Burns. 

5. Our laws extend the love of self-good to the love 
of mankind. The chief attributes of our fraternity are 
Benevolence, Brotherly Love, and Charity. 

Benevolence, or the willing of good, is the spring of 
all kindly emotions and exertions for others. Its pos- 
sessor desires to assuage the woes of the sorrowing; to 
heal the wounds of the afflicted ; to infuse strength into 
the weak by his words and example, and to relieve the 
distressed from his abundance. 

Brotherly Love craves the strengthening influence of 
frequent association, and increases by the interest thus 
created in each other's welfare, and by mutual labors 
10 



110 THE ODD-FELLOW'S MANUAL. 



to promote each other's happiness. United in morality 
as well as in honor, our secrecy can be no cloak foi 
evil — no seducing lure to sensuality or vice ; but merelv 
a means to increase our zeal, and unite and strengthen 
our energies for well-doing, and to guard us from 
imposition. It makes us powerful for good ; but dis- 
unites and weakens us when we would use it for evil. 
The laws of God which regulate our conduct, we urge 
on all around us, especially that comprehensive law, 
reaching far as man is found, " Whatsoever ye would 

THAT OTHERS SHOULD DO TO YOU, DO YE EVEN SO 

unto them." Acting thus in our affiliation, strengthens 
the ties of our friendship, and widens and deepens the 
foundations of our Brotherly Love. 

Charity applies Benevolence and Brotherly Love to 
near and immediate use, and projects them far and 
wide into society around us. While it incites us to 
minister to the needy and suffering of our lodges, it 
also embraces the human race in its desires and efforts. 
It is patient, persevering, and enduring. Though un- 
worthy objects may deceive us, and abuse our aid, yet 
it will not suffer us, on that account, to cease from pity- 
ing and relieving other and more worthy objects who 
may come after them. Thus evinced, we feel that " it 
is more blessed to give than to receive." Like Mercy, 
its quality 

"is not straiu'd ; 
It droppeth as the gentle rain from Leaven 
Upon the place beneath ; it is twice blessed; 
It blesseth him that gives and him that takes: 
'Tis mightiest in the mightiest; it becomes 
The throned monarch better than his crown ; 
******* 
It is an attribute to God himself." 



OF THE FIRST, OK WHITE DEGREE. Ill 



The charitable are, indeed, "imitators of God, as 
dear children." The relieved are monuments of their 
goodness, and their own souls are filled by the All- 
Good with a joy which the selfish or cruel never know. 
Respected by all, and beloved by the poor, the home 
of the charitable is the abode of peace and content- 
ment. He can say, " When the ear heard me, then it 
blessed me ; and when the eye saw me, it gave witness 
to me : because I delivered the poor that cried, and 
the fatherless, and him that had none to help him. 
The blessing of him that was ready to perish, came 
upon me ; and I caused the widow's heart to leap for 
joy." * With " a conscience void of offence toward 
God and man," he lives in the esteem of the good ; 
gray hairs are to him a crown of glory ; and his de- 
parture from earth is but a translation to a blissful 
immortality. 

6. Fidelity to these principles and practices will, 
indeed, constitute you a member in this onward step of 
our beloved Order, make you an honored pillar in our 
temple, a blessing to community, and an ornament of 
society in all your relations thereto. 

§ 2. Regalia of the First Degree. 

The regalia for a brother of this degree is a white 
collar trimmed with white fringe or ribbon. A white 
rosette may be worn at the point or joining of the collar, 
in front. (Aprons are abolished in this and subsequent 
degrees (and offices) of the Lodge.) The color of your 
regalia, and the emblems of this degree generally, will 
remind you that the purity and innocence required in 
your initiation are still to be maintained in connection 

*Job xxviii. 11-13. 



112 THE ODD-FELLOW'3 MANUAL. 



with the more active and enlarging duties to which this 
advance conducts you. 

§ 3. Color of the First Degree. 

The color of this degree is white, and has its special 
as well as general significancy. It refers to Faith, 
especially in its practical form, Fidelity, as well as 
Purity. An able writer, from whose essay on the 
colors of our Order, published in the Covenant, in 
1842, w r e shall frequently quote, says of the color of 
this degree: — 

" White has ever been regarded as emblematic of 
purity and sincerity. Thus in the Apocalypse it is 
said, ' I will give him a white stone, and in the stone a 
new name written, which no man knoweth, saving he 
that receiveth it.' ' He that overcometh, the same shall 
be clothed in white raiment.' (Rev. ii. 17, and iii. 5.)" 
As the white stone and the white raiment were to be 
the reward of " him that overcometh," it is evident that 
persistent fidelity — Fidelity unto victory — is signified. 
" Near the Capitol at Rome stood the temple of Fides. 
When the priests offered their bloodless sacrifices to her, 
their faces and hands were shrouded in white cloths, 
thereby intimating that faith, or fidelity, should be 
close and secret. She is called by Virgil (iEn. i. 292), 
1 Cana Fides/ probably because candor is essential to 
fidelity. One of the symbols of this goddess was a 
group of two young virgins clad in snowy vestments, 
and joining hands ; which act signifies a pledge of faith 
for future friendship. In Physics, white is a result of 
the union and reflection of all the primary rays of 
light: hence it is metaphorically used to signify a col- 
lection and reflection of those graces and virtues which 
adorn and dignify the character." 



OF THE FIRST, OR WHITE DEGREE. 11! 



§ 4. Emblems of the First Degree. 
The emblems usually assigned to this degree are, — 




I. The Globe in Clouds. 

Emblem of the world of mankind — the special emblem 
of the First Degree. It represents the earthly home of 
man — the field of our life -efforts and labors — the 
nursery of immortality. It reminds us that the world 
in which we have now advanced, as it were, one step, 
and put forth our hand anew for greeting and labor, is 
still partly in clouds ; and therefore there is much to 
learn and to teach in this great field, over which our 
brethren are so widely scattered ; and it teaches us that 
as light is dispersing those clouds, so may our light aid 
in dissipating the ignorance which yet obscures those 
true relations that bind man to his Creator and to his 
fellow-man. It thus incites us to meet together as 
brethren, and apply the light and warmth augmented 
and strengthened by our union, wherever ignorance 
needs the one, or want and woe the other. W« thereby 
10* 



114 THE ODD-FELLOW'S MAMJaL. 



quicken our sympathies — become " more helpful to the 
distressed — more regularly thoughtful of the happiness 
of others" — until, by increasing faith and hope, we 
have a prelibation of that grand period when the whole 
world shall bask in the light of God's Fatherhood, and 
all its vast fraternity reflect to heaven, in gratitude and 
praise, the radiance of His glory. 




II. The Bee-Hive. 

Emblem of Associated Industry : — It represents order 
and unity in working — good government; and re- 
minds us of our obligations to meet together as one 
family, to aid and relieve those in distress — thus quick- 
ening and strengthening our sympathies for suffering 
humanity, and inducing us to store up all needed sup- 
plies for their gratification. It likewise teaches us 
proper subordination, and the distribution of tasks and 
labors to accomplish common aims, — to gather sweets 
from even the refuse of life, and honey from poisonous 
weeds — to shun idleness, and all misuse of time and of 
means ; and that " if we would pass the winter of age 



OF THE FIRST, OR WHITE DEGREE. 115 



in comfort and cheerful abundance, we must improve 
the summer of our lives under the guidance of economy 
and well-directed industry." 



.'"S 




III. The Lamb. 

Emblem of Innocence: — It represents the primal 
state of man, and reminds us that if we would enter 
the paradise yet left us, we must regain, as far as pos- 
sible, that primitive condition of soul — "a conscience 
void of offence toward God and toward men." 

To encourage such effort, it teaches us that " we are 
the people of God's pasture, and the sheep of His hand ; 
and that, if we are "willing and obedient," He will 
make us " to lie down in green pastures, and lead us 
beside the still waters." 

IV. The Sun. 

Emblem of Light and Heat: — It represents the uni- 
versal beneficence and vivifying power of God ; and 
reminds us how constantly He blesses all — "the evil 
and the good," "the just and the unjust.". It thus 
teaches us to imitate that goodness, that we "may bo 
the children of our Father who is in heaven." 



116 



THE ODD-FELLOES MANUAL. 




.No clouds or mists that pass over the sun, sully its 
brightness or dim its glory. So whatever storms deform 
our atmosphere, they cannot affect the clearly shining 
light within the soul, if with divine trust and patience 
we endure them as merely outward evils, or as Heaven- 
appointed trials. 



CHAPTER IV. 



OF THE SECOND, OE COVENANT DEG-EEE. 

1. Having evinced a willingness to enter into any 
proper obligation within your ability to perform, you 
are now presented with an opportunity of forming a still 
closer and more precious covenant with your brethren. 

2. The first degree treats mainly of Charity as mani- 
fested in Benevolence and Brotherly Love. The great 
lesson of this degree is to show the application of that 



OF THE SECOND, OR COVENANT DEGREE. 117 



principle in the action of mutual counsel, relief, and 
sacrifice, according to our peculiar measures of cove- 
nanted love. But before we enter on the special obli- 
gations of this degree, permit some quotations from 
Holy Writ, to show that such a covenant as ours ha? 
the Divine sanction. 

3. SCRIPTURE LESSON. 

1 Samuel xvii. 57, 58, and xviii. 1-4. — And as David returned 
from the slaughter of the Philistine, [Goliath,] Abner took him, 
and brought him before Saul, with the head of the Philistine in hi? 
hand. And Saul said to him, Whose son art thou, young man' 
And David answered, I am the son of thy servant Jesse, the Beth- 
lehemite. And it came to pass, when he had made an end of speak- 
ing unto Saul, that the soul of Jonathan was knit with the soul of 
David, and Jonathan loved him as his own soul. And Saul took 
him that day, and would let him go no more home to his father's 
house. Then Jonathan and David made a covenant, because he 
loved him as his own soul. And Jonathan stripped himself of the 
robe that was upon him, and gave it to David, and his garments, 
even to his sword, and to his bow, and to his girdle. 

4. But SauPs envy at the superior praises lavished on 
David by the people, begat bitter enmity in his heart 
against the shepherd-warrior, and led him to make 
several attempts to take the life of David. After 
which we read — 

1 Sam it el xix. 1-7. — And Saul spake to Jonathan his son, and to 
all his servants, that they should kill David. But Jonathan, Saul's 
son, delighted much in David; and Jonathan told David, saying, 
Saul, my father, seeketh to kill thee. Now, therefore, I pray thee, 
take heed to thyself until the morning, and abide in a secret place, 
and hide thyself: and I will go out and stand beside my father in 
the field where thou art, and I will commune with my father of thee ; 
and what I see, that I will tell thee. And Jonathan spafce good of 



L18 THE ODD-FELLOW'S MANUAL. 



David unto Saul hi? father, and said unto him, Let not the king sin 
against his servant, against David; because he hath not sinned 
agninst thee, and because bis "works have been to thee-ward very 
good. For he did put his life in his hand, and slew the Philistine, 
and the Lord wrought a great salvation for all Israel : thou sawest it, 
and didst rejoice; wherefore, then, wilt thou sin against innocent 
blood, to slay David without a cause ? And Saul hearkened unto the 
voice of Jonathan : and Saul sware, As the Lord liveth he shall not 
be slain. And Jonathan called David, and Jonathan showed him all 
those things : and Jonathan brought David to Saul, and he was in his 
presence as in times past. 

5. But soon the evil spirit again came upon Saul, 
and his attempts on David's life compelled the young 
man to flee to Samuel in Raman. And being pursued 
there by the malice of the king, we read — 

1 Samuel xx. 1-23. — And David fled from Xaioth in Ram ah, and 
came and said before Jonathan, What have I done ? what is mine 
iniquity ? and what is my sin before thy father, that he seeketh my 
life ? And he said unto him, God forbid ; thou shalt not die : behold, 
my father will do nothing, great or small, but that he will show it 
me ; and why should my father hide this thing from me ? It is not 
so. And David sware moreover and said, Thy father certainly 
knoweth that I have found grace in thine eyes; and he saith, Let not 
Jonathan know this, lest he be grieved : but truly, as the Lord liveth, 
and as thy soul liveth, there is but a step between me and death. 
Then said Jonathan unto David, Whatsoever thy soul desireth, I will 
even do it for thee. And David said unto Jonathan, Behold, to- 
morrow is the new moon, and I should not fail to sit with the king 
at meat : but let me go, that I may hide myself in the field unto the 
third day at even. If thy father at all miss me, then say, David 
earnestly asked leave of me, that he might run to Bethlehem, his 
city; for there is a yearly sacrifice there for all the family If he 
say thus, It is well ; thy servant shall have peace : but if he be very 
wroth, then be sure that evil is determined by him. Therefore thou 
shalt deal kindly with thy servant ; for thou hast brought thy ser- 
vant into a covenant of the Lord with thee : notwithstanding, if 
there be in me iniquity, slay me thyself : for why shouldest thou 
bring me to thy father ? And Jonathan said, Far be it from thee - 



OF THE SECOND. OR COVENANT DEGREE. 12] 



for if I knew certainly, that evil were determined by my father to 
come upon thcc, then would not I tell it thee ? Then said David to 
Jonathan, V'ho shall tell me? or what if thy father answer thee 
roughly ? 

And Jonathan said unto David, Come, and let us go out into the 
field. And they went out, both of them, into the field. And Jona- 
than said unto David, Lord God of Israel, when I have sounded 
my father about to-morrow any time, or the third day, and, behold, 
if there be good toward David, and I then send not unto thee, and 
show it thee ; the Lord do so, and much more to Jonathan : but if 
it please my father to do thee evil, then I will show it thee, and send 
thee away, that thou mayest go in peace ; and the Lord be with thee 
as he has been with my father. And thou shalt not only, while yet 
I live, show me the kindness of the Lord, that I die not; but also 
thou shalt not cut off thy kindness from my house forever ; no, not 
when the Lord hath cut off the enemies of David, every one from the 
face of the earth. So Jonathan made a covenant with the house of 
David, saying, Let the Lord even require it at the hand of David'8 
enemies. And Jonathan caused David to swear again, because he 
loved him : for he loved him as he loved his own soul. Then Jona- 
than said to David, To-morrow is the new moon ; and thou shalt be 
missed, because thy seat will be empty. And when thou hast stayed 
three days, then thou shalt go down quickly, and come to the place 
where thou didst hide thyself when the business was in hand, and 
shalt remain by the stone Ezel. And I will shoot three arrows on 
the side thereof, as though I shot at a mark. And behold, I will 
rfend a lad saying, Go, find out the arrows. If I expressly say unto 
the lad, Behold, the arrows are on this side of thee, take them ; then 
come thou : for there is peace to thee, and no hurt, as the Lord livetn. 
3ut if I say thus unto the young man, Behold, the arrows are beyond 
ihee ; go thy way : for the Lord hath sent thee away. And, as 
touching the matter which thou and I have spoken of, behold, the 
Lobd be between thee and me forever. 

6. The plan thus devised was put in execution. We 
have the result in the following : — 

1 Samuel xx. 35-42. — And it came to pass in the morning, -hat 
Jonathan went out into the field, at the time appointed with Da rid, 
and a little lad vi +t \\m. And he said unto his lad, Run. find out 
11 



VIZ THE ODD-FELLOW'S MANUAL. 



now the arrows which I shoot. And as the lad ran, he shot an arrow 
beyond him. And when the lad was come to the place of the arrow 
which Jonathan had shot, Jonathan cried after the lad, Make speed, 
haste, stay not. And Jonathan's lad gathered up the arrows, and 
came to his master. But the lad knew not any thing : only Jonathan 
and David kneAv the matter. And Jonathan gave his artillery unto 
the lad, and said unto him, Go, carry them to the city. And as soon 
as the lad was gone, David arose out of a place toward the south, and 
fell on his face to the ground, and bowed himself three times; and 
they kissed one another, and wept one with another, until David ex- 
ceeded. And Jonathan said to David, Go in peace, forasmuch as 
we have sworn, both of us, in the name of the Lord, saying, The 
Lord be between me and thee, and between my seed and thy seed 
forever. And he arose and departed ; and Jonathan went into the 
city. 

7. Much as has been said of the devoted friendship 
of Damon and Pythias, in the days of the tyrant Dio- 
nysius, of ancient Syracuse, it may be doubted whether 
its tenderness and fidelity equalled that which bound in 
one life, as it were, the hearts of David and Jonathan. 
The heathen friends were of the same station in life: 
but the Jewish friends were of almost opposite con- 
ditions at its commencement. David an humble shep- 
herd ; Jonathan a prince, distinguished in arms, and 
the heir of Saul, the Hebrew king. The tyrant who 
menaced the heathen friends was a stranger to them 
in blood ; but the jealous and bitter enemy of David 
was Jonathan's own father, whom, in all else, the noble 
son reverenced and obeyed. And yet, notwithstanding 
their wide difference in rank, Jonathan honored and com- 
forted his persecuted shepherd-friend, and defended his 
character against the suspicions of his vindictive sove- 
reign. And when the kingly wrath would no longer bo 
restrained, he entered into the most solemn, intimate 
c venant with David, by which they vowed to sustain 
and aid each other even unto death. " Jonathan loved 



OF THE SECOND, OR COVENANT DEGREE. 128 



David even as his own soul." And alien Jonathan fell 
on the field of battle, David not only poured out to his 
memory one of the sweetest, tenderest elegiac bursts of 
poetry ever devoted by the living to the dead,* but he 
extended his attachment to a maimed son of his friend, 
giving him a home in his own house, and bestowing en 
him the large inheritance of Saul. 

8. Such is the covenanted friendship we would esta- 
blish in this degree; such the obligations we would 
mutually cherish: to consider each other as friends, 
as brethren in soul, whom we would aid and support in 
affliction and persecution ; whom we would rescue from 
impending peril caused by mere imprudence, the evil 

* It is worthy a place in this connection: — 

" The beauty of Israel is slain upon thy high places; how are the 
mighty fallen ! Tell it not in Gath, publish it not in the streets of 
Askelon ; lest the daughters of the Philistines rejoice, lest the 
daughters of the uncircumcised triumph ! Ye mountains of Gilboa, 
let there be no dew, neither let there be rain upon you, nor fields 
of offerings ; for there the shield of the mighty is vilely cast away, 
the shield of Saul, as though he had not been anointed with oil. 

"From the blood of the slain, from the fat of the mighty, the bow 
of Jonathan turned not back, and the sword of Saul returned not 
empty. 

" Saul and Jonathan were lovely and pleasant in their lives, and 
in their death they were not divided : they were swifter than eagles : 
they were stronger than lions 

"Ye daughters of Israel, weep over Saul, who clothed you in 
scarlet, with other delights ; who put ornaments of gold upon your 
apparel. 

"How are the mighty fallen in the midst of the battle! Jona- 
than, thou wast slain in thy high places ! I am distressed for thee ; 
my brother Jonathan. Very pleasant hast thou been unto me. Thy 
love was wonderful: passing the love of women! How are the 
mighty fallen, and the weapons of war perished !"- -2 Samuel i. 
19-27 



124 THE odd-fellow's maxtal. 



designs of enemies, or mere accident: whose advantage 
and interest we wonld point out to him, when so doing 
does not conflict with our duty or the rights of others. 
And in such covenanted love, we would also aid his 
family, vindicate his reputation, and save his property, 
person, or life, when in our power, and consistent with 
Our other obligations to God and man. 

9. Such covenants may be condemned by the unso- 
cial, the cold-hearted, and the worldly wise. But 
though they should not be lightly entered into, neither 
should they be utterly rejected. They are needed in a 
world like ours, where wrong and affliction so greatly 
prevail. The man strong in health and confident in 
prosperity to-day, may be helplessly weak in adversity 
and illness to-morrow. No one, therefore, is above the 
need of such covenants, none so lowly that they cannot 
perform some of their duties. We would unite the 
good and the true of all classes and conditions, in one 
great covenant of friendship for the benefit of all. 

And such covenants have the sanction of the wise and 
good of all ages. God himself made a covenant with 
Noah, and set its token in the heavens as a testimony 
to after generations. He also made a more solemn one 
with Abraham, by which that patriarch became known 
as "the Friend of God." Similar was his covenant 
with the Jewish nation. And among men they seem 
essential to society itself; for man's necessities ever 
create mutual dependence, and call for mutual sympathy 
and support. Labor has them, Commerce has them : 
they are made on the ocean and on the land, where- 
ever man goes or dwells ; and in all the concerns of 
nations and of individuals. 

But we would infuse into ours more of the heart; and 
its kindly feelr gs : more of that inner life which shall 



OF THE SECOND, OR COVENANT DEGREE. 125 

give it a greater influence for virtue and humanity 
We -would make it a covenant of deep, fervent, mutually 
sustaining friendship, such as cemented David and 
Jonathan, pledging life-long devotion and kindness od 
the altar of honorable affection, and based on the great 
foundation-truth of human brotherhood. And by such 
covenant we would illustrate and make better under- 
stood this universal relation of man to his Maker 
and his fellows. For, oh, how sadly unnoticed, how 
grievously neglected are even its lightest claims and 
lowest applications by the world at large! Breaking 
bread to the hungry, holding the cup to the thirsty lip, 
watching by the sick-bed, succoring the needy, clothing 
the naked, taking the outcast under the domestic roof, 
how few do this heartily, especially when the object is 
an alien to their country and a stranger in blood ! Yet 
they, also, are children of our Father in heaven, and 
our brethren. 

Our covenant is to extend these principles and in- 
crease these practices, by a practical illustration in our 
fraternity ; to extend them in the world around us, and 
thus break down the barriers that keep man from feeling 
for his brother man. We obligate ourselves, not to 
shield or countenance each other in wrong-doing of any 
kind, but to realize, as far as possible, in our associa- 
tion, those benefits which would enure to the world 
were the souls of all men as truly united in the bonds 
of true benevolence as were the hearts of Jonathan 
and David in their covenanted friendship. 

§ 2. Regalia of the Second Degree. 

The proper regalia of this degree is a white collar 
which must be trimmed vitli pink fringe or ubbon to 
11* 



126 

designate the degree. The collar may be ornamented 
with a pink and white rosette, which is to be worn at its 
point or joining in front. 

§ 3. Color of the Second Degree, ■ 

The color of this degree is pink, on which the cor- 
respondent of "The Covenant," before quoted from, 
(under the White Degree,) beautifully remarks: — 

" Pink was the hue by which the ancients repre- 
sented youth and modesty. It denotes, in poetry, the 
spring-time of life, when faith is the most confiding, 
the affections most vigorous, and friendship is most 
constant. Nature herself seems to have dictated the 
choice of this ray as figurative of those very qualities 
with which the imagination has coupled it. In the 
prismatic spectrum, the red ray (of which pink is but a 
modification) is the most calorific and least refrangible 
of all : the moral paralled is, our covenant love should 
be ardent, and never turn from its purpose." 

§ 4. Emblems of the Second Degree. 
The emblems usually assigned to the Second, or Cove- 
nant Degree, are : — 

I. The Bundle of Kods. 

Emblem of Strength in Union — the peculiar emblem 
of the Covenant degree. 

This memento of a dying father, to teach his children 
the value of union, speaks no less impressively to our 
larger brotherhood. It reminds us of the power of 
each member to sustain, and be sustained by, the others, 
when all are bound into one bundle by the bands of 
F. L. & T. — making the interests and labors of all, the 
common property of each. In Odd-Fellowship, union 
is strength indeed. One rod, separated from the rest, 



OF THE SECOND, OK COVENANT DEGREE. 



127 




can easily be broken, — one brother, isolated by selfish- 
ness, may be disheartened and destroyed, — but in the 
firmly bound bundle, each brother can easily resist evil 
and accomplish good. Each strengthens the others 
against unhallowed opposition, and all stand firm and 
unmoved in the mighty power of our Fellowship. 




II. The Quiver and the Bow. 
Emblem of Preparation. — " In peace prepare for war." 
Truly, the bow is unstrung, the quiver unslung, the 
arrows undrawn — but all are ready! They remind us 
of the ancient mode of warfare, and of the manifestations 
of devoted friendship between Jonathan and David 



The 



instri n"- bow teaches the benefit of relaxation 



1-? THE ODD-FELLOWS MAHUAL. 



from undue tension of mind or body, when recreation 
can lie safely sought; — and the full quiver as impres- 
sively teaches the importance of preparation for action, 
even in our hours of ease and enjoyment, 

The true Odd-Fellow will always have ready his quiver 
and his bow to guard a brother from danger, or to pro- 
mote his welfare — a brother, ever, in war as in peace. 




III. I HZ II H 7 '"5. 

Emblems of War — reminders tha: e war against 
vice in all its forms. Friendship towards man prompts 
the contest — the gentle influences of Love supply the 
weapons — Truth consecrates the effort and leads to vic- 
tory." Thus they teach us to guard the loved one from 
evil,* to repel impending danger, and secure sar- 
They are not to be used wantonly, or to destroy aught but 
evil and wrong — only for benefit and salvation to inno- 
cence and suffering. They refer us to " the plan ado: 
by Jonathan to apprise David (whom he loved with a 
fondness exceeding woman's) of the good or ill intended 
by Saul, and teach us that every laudable effort should be 
put forth to save a brother from the hand of an enen 

ATSBOW. 

Emblem of Safety — God's own Token — one of the 
most beautiful of Nature's emblems, and of the most 



OF THE SECOND, OR COVENANT DEGREE. 129 




impressive in our Order. It reminds us of God's cove- 
nant with Noah for the safety of the earth and man- 
kind ; and of ours with our brethren, to serve them 
with ardent love and steadfast purpose. When it ap- 
pears in the heavens, " all woven with light," the true 
Odd-Fellow will read its divine language with feelings 
of admiration and gratitude to Him who set it there, as 
a sign and a token — and its special meaning, with a 
heart increasing in love to his Covenanted brethren, 
and strengthening in resolve to render them service 
with the same fidelity and devotion which he expects 
from them in his hour of need or peril. 



V. The Stoxe Ezel. 

Jonathan and David at the Stone Ezel, though not an 
emblem of the Order, is so common among our represen- 
tations, and so suggestive of the devoted friendship our 
Covenant degree is designed to cherish, that we give it 
place in the list. The selections of Scripture quoted, 
sufficiently explain the event that made it memorable. 



13] 



CHAPTER V. 

OF THE THIRD, OR ROYAL BLUE DEGREE. 

§ 1. Object of the Third Degree. 

1. There is a progressive harmony and consistency 
in the teachings of our ritual, which may be overlooked 
by the unobservant brother as he passes through the 
several degrees. The first degree teaches the loveliness 
of charity, as manifested by a benevolent heart, feeling 
good-will to all, and warm sympathy for the afflicted. 
The second degree teaches the devotion of fraternal 
love in a covenant for mutual relief. The third degree 
exhibits the same friendship, not as expecting mutuality 
of benefits, but self-sacrificing, tested by adversity, 
exercised toward brethren who may be strangers, though 
members of the great family of Odd-Fellowship. 

2. The strongest test of that mutual, disinterested 
regard, is adversity. " Prosperity makes friends, ad- 
versity tries them," is a motto no less true than ancient. 
En prosperity, gratitude for gifts or expectation of 
favors, may call forth warm professions, and we may 
deceive even our own hearts with a belief of disin- 
terested regard for each other. But adversity tries 
these professions, and removes all self-imposed disguises. 
A call to give up ease or property, or risk life or repu- 
tation to serve a friend, will test the value of youi 
professions and the depth of your attachments. Genuine 
friendship abides this test, meets sacrifice with firm 
resolve, and smiles encouragement in the darkest hour. 



THE ODD-FELLOWS MAJUJAL. 



3. Among the worthies named in Holy Writ, the 
great lawgivei of the Jews illustrated such friendship 
on the largest c sale, in behalf of his entire countrymen. 
We present him, then, as an illustration of the principle 
taught in this degree, and constituting its main obli- 
_ :: ml. 

I Fo r eventful life of this extraordinary man, fur- 
y : the symbols and emblems of our Order, 
the use of which impresses on the mind the virtues he 
illustrated, and in copy his laudable example. 

His moral law has become the basis of law and morals 
for the civilized irorld, and is the regulator of our con- 
duct. His strict reverence of the Great Supreme we 
deem peculiarly worthy of our imitation. And hip 
command in regard to his distressed brethren, should 
be adopted by us in reference to ours, and be religiously 
observe I by ery brother of this degree: — " And if thy 
brother be waxen poor, and fallen in decay with thee, 
then thou shalt relieve him ; yea, though he be a stranger 
or a sojourner, that he may live with thee."* When 
you behold his want, or hear his cry of distress, let his 
appeal to Heaven find in you God's agent to minister 
:ue or relief 

But the Jewish 1: _ is not the only example 

history furnishes of disinterested, self-sacrificing friend- 
ship. Heathen nations, even, have felt its beau: y n 
illustrated l Damon and Pythias have 

often been referred to. The mythology of Greece 
furnishes some probable instances of an early anti- 
quity : and story relates not a few others among 
its bravest warriors. Homer seems to consider such an 
affection, on the part of Achilles, to a fellow-chieftain. 

* Lc 35. 



OF THE THIRD, OR ROYAL BLUE DEGREE. 130 



necessary to the perfection of his character. And 
among the Romans, some of their most distinguished 
citizens were held in high esteem for having manifested 
such friendships. But, as before remarked, Moses 
exemplifies the principle of self-sacrificing friendship 
in a high degree and to a great extent. The more the 
Jews were oppressed and contemned, the stronger grew 
his love ; and the higher himself was exalted to wealth 
and honor, the more willingly did he sacrifice his 
emoluments and prospects, to serve his people, to share 
their afflictions, and to deliver them from bondage. 
Delicately reared in a luxurious court, educated in all 
the learning of the Egyptian monarchy and priesthood, 
adopted as a member of the royal family, and favored 
with the highest honors and brightest prospects, still 
his heart was with his humble kindred, and yearned 
toward his degraded and oppressed countrymen. And 
he voluntarily gave up all the worldly advantages of 
his station, and devoted life and reputation to share 
the afflictions, and break the bonds, and exalt into a 
great nation, the Hebrew people, " choosing rather to 
suffer affliction with the people of God, than to enjoy 
the pleasures of sin for a season-; esteeming the re- 
proach of Christ greater riches than the treasures of 
Egypt."* So steadfast, so devoted, was the sentiment 
of fraternity that united him with his race ! 

§ 2. Meg alia of the Third Degree. 

The proper Regalia of the Third, or Royal Blue 
Degree, is a white collar trimmed with light blue ribbon 
or fringe, to designate the degree. The collar may also 



* Hebrews xi. 25. 
12 



134 the odd-fellow's manual, 



be ornamented with a rosette of white, pink, and b!ue i 
at its point, 

§ 3. Color of the Third Degree. 

The name of tins degree declares the color thereof — 
Royal Blue. The writer quoted from, on the colors of 
the previous degrees, says of this : — 

" Blue is the characteristic color of the Third De- 
gree. T have already showed that the Roman mythol- 
ogy arrayed Friendship in white, and that Love was 
clothed in pink; popular usage has assigned to blue 
the representation of Truth," — and especially of acted 
truth — truth in the performance of duty — as we say 
of one thus characterized, " he is tried and true" or " he 
is true blue." "Thus, in the order of graduation, we 
present to the eye an allegorical display of the three 
cardinal virtues of Odd-Fellowship, FRIENDSHIP, 
Love, and Truth. The azure vault of heaven, and 
the deep, blue sea, are also employed to symbolize 
Truth. In conformity with this exposition, and tend- 
ing to substantiate its correctness, is the vocal con- 
comitant of the P. S. (sometimes called the S. of D.) 

of this degree, in which the letters or words 

, when simply considered, are an appeal for the 

truth as well as of the ur^encv of our condition and 
desires. Beautifully apposite with its ideal use is the 
chemical effect of the blue ray : when it is made to fall 
for some time on the needle, the rod acquires polarity, 
and points ' true' to its mysterious attraction in the 
chambers of the north." 

§ 4. Emblems of the Third Degree. 
The symbols and emblems usually assigned to the 
Third, or Royal Blue Degree, are — 



O* TIIL THIRD, UK KOYAL BLUE DEGREE. 13- 




I. Moses' Rod. 

Emblem of Authority and Power. — The special token 
and emblem of the third degree. It represents the Rod 
used in the wonders which Jehovah wrought, by the 
agency of Moses, for the deliverance of his people ; 
and thus reminds us of that great Lawgiver — the vir- 
tues he illustrated, and the true friendship and self- 
sacrifice he manifested on so large a scale. 

In the idea of authority and power are included 
those of discipline, correction, and support ; for God's 
rod is spoken of as a soother and sustainer : — " Thy rod 
and Thy staff they comfort me," said the Psalmist 
Probably, the long rod or stair used in traversing rocky 
and mountainous paths was meant. This token, there- 
fore, appropriately reminds us of the "large brother- 
liness" of Moses, who "forsook honors and riches to 
deliver from bondage his despised and persecuted 
brethren," and willingly shared their afflictions "for 
the love he bore them." And thus the brother of th? 



136 



THE ODD-FELLOW S MANUAL. 



Royal Blue is taught to be su\,h a comforting and sus 
taining Rod to the weak, the needy, and the afflicted — 
as God's agent, steadying their steps, and bearing then 
burdens. 




II. Noah's Ark. 

Emblem of Preservation. — It represents the divinely 
appointed means for saving the few who re-peopled the 
world; and teaches us " to give heed to every divine 
admonition, and seek every refuge of grace provided 
for us." We are preserved that we may bless others ; 
and commanded to bless, that we may be blessed. 

III. The Dove. 

Emblem of Constancy. — It represents the faithful 
messenger that brought to righteous Noah the olive- 
leaf of peace — the pledge of God's continued favor — 
and teaches us that, if constant in our reverence of 
God, and in "keeping His commandments," we " shall 
behold, amid all the storms and tempests of life, tokens 
of Divine approbation, and receive the visits of the 
celestial messenger, the Holy Spirit." The dov 5 is also 
an emblem of harmlessness and innocencv. 



OF THE THIRD, OK ROYAL BLUE DEGREE. 137 




IV. The Serpent. 

Emblem of Wisdom. — It represents "the brazen ser- 
pent erected by Moses, according to God's direction, to 
heal the Israelites when bitten by the fiery serpents 
sent among them to chastise them for their sins." In 
the infancy of nations, wisdom included every degree 
of knowledge, and especially its applications for healing, 
which, again, was synonymous with salvation. The New 
Testament makes the raising up of the brazen serpent 
a prefiguration of the crucifixion of Christ for the moral 
healing of mankind. 

We are taught by this emblem the wisdom of pru- 
dence in carefully and rigidly proving all who claim to 
be brethren, as specially instructed to do in this de- 
gree — thus guarding ourselves and our Order against 
imposition. 

The serpent with tail in mouth, forming a circle, was 
an emblem of eternity among the Egyptians. 
12 * 



ioS THE ODD-FELLOAV's MANUAL. 



§ 5. Concluding Remarks. 

The three degrees received, have put you in pos- 
session of peculiar means for conferring and receiving 
benefits for and from your brethren in the Order, 
even when they are utter strangers to you, and you to 
them. But forget not that every privilege has attached 
to it a corresponding obligation resting on you to make 
it a privilege to your brother also, when he requires it. 
If he is bound to give you timely warning of danger, to 
caution you against your own imprudence or the evil 
designs of others, or to risk his property, life, or reputa- 
tion in a lawful effort to rescue yours ; you are no less 
bound to him, to render like offices in the day of trial, 
need, and peril. That demand may never be made: 
but when made, may it not find you faithless to obliga- 
tion and recreant to duty ! 

The less trying but equally important and more fre- 
quently needed duties of ministering to the sick and 
needy, have thus far been faithfully fulfilled by our 
brotherhood generally ; indeed, so far as my informa- 
tion extends, I might say, universally. The dreaded 
cholera, small-pox, ship-fever, and other malignant 
diseases, whose terrors have turned hearts to stone, and 
paralyzed even the domestic affections, have been met 
with calm resolve by numerous Odd-Fellows in various 
sections; and stranger-brethren, deserted by conductors 
of public conveyances, have been housed, and tended 
with care, rescued from inhumanity and disease, and 
restored to their families and friends, when, had it 
not been for our noble institution, they must have 
miserably perished by the wayside, and been hurried 
to unnoted graves ! 



OF THE THIRD, OK ROYAL BLUE DEGREE. 139 

Nor have the still more frequent duties — fit prepara- 
tions for these rarer events — attention and aid to the 
brethren of our own vicinities, been less faithfully and 
devotedly performed. Thus may it ever be — and more 
faithfully, more abundantly, as the Order grows in 
numbers, and increases in means, and extends abroad 
in the world! 

" No altars smoke, no offe rings bleod, 
No guiltless lives expire ; 
To help a brother in his need 
Is all our rites require. 

"Our offering is a willing mind 
To comfort the distress'd ; 
In others' good our own to find — 
In others' blessings blest. 

44 Go to the pillow of disease, 
Where night gives no repose, 
And on the cheek where sickness preya 
Bid health to plant a rose. 

44 Go where the friendless stranger lies 
To perish in his doom ; 
Snatch from the grave his closing eyes, 
And bring his blessing home. 

' •' Thus what our heavenly Father gave, 
Shall we as freely give ; 
Thus copy Him who lived to save, 

And died that we might live." Hampsos. 



140 THE OLD-FELLOW'S MANUAL. 



CHAPTER VI. 

OP THE FOURTH, OR REMEMBRANCE DEGREE. 

§ 1. Object of the Fourth Degree. 

1. A brother who has studied well and practised 
faithfully the principles of the preceding degrees, is pre- 
pared and worthy to enter into the obligations of the 
Degree of Remembrance. 

2. All the preceding had reference to the principles 
of human brotherhood as applied to the members of the 
Order especially. This degree extends it to universal 
love — that sentiment, that fact which extends beyond 
and underlies the distinctive ties of nations, communities, 
parties, sects — to mankind, the great Brotherhood. 
Every influence that paralyzes goodness, contracts 
sympathy, limits affection, and generates the exclusive- 
ness which characterizes clannishness, partyism, and 
selfishness, comes from a disregard of this great prin- 
ciple. Man forgets or overlooks the fact that his fel- 
low-man is a being like himself, and that the interests 
of each are interwoven with the welfare of all. We 
would therefore urge our brethren to acquaint them- 
selves witn man as man — with man every where. The 
minor or iimited affections for self, for family, for partv, 
for country, are very good, and beautiful, and useful in 
legitimate operation as they are natural. But they 
are not " the be-all and end-all" of the soul's duty in 
love. "Every man is the centre of the universe of 
souls, and the first circle is his own family. It is trulj 



OF THE FOURTH, OR REMEMBRANCE DEGREE. 141 



said that 'charity begins at home.' All good affections 
must begin in the centre ; but the defect in general 
practice is, that they do not travel extensively."* 
These inner affections are not inconsistent with the 
outer, not opposed to the universal. The love of 
mankind and the citizenship of the world coexist with 
the most ardent affection for family and fatherland. 
We should remember, then, that mankind is our family, 
the earth our country, and the race our nation also. 
Yea, we should even go further. As all, of every 
grade, station, and clime, are one with us in nature, and 
all alike immortal, ours is a family of soul or spirit, and 
not of mere flesh and blood, and we are citizens of the 
universe. If men could but be imbued with this fact, 
so as to act upon it, the lesser affections would not be 
weakened, but would grow stronger in the strength of 
the larger ; and happier families and more loving 
nations would banish clashing interests, discordant feel- 
ings, hoary prejudices and wrongs from our earth, and 
make the world a Paradise. 

3. Revelation is explicit in making the love of man 
the pre-requisite to even the love of God. " But whoso 
hath this world's goods, and seeth his brother have 
need, and shutteth up his bowels of compassion from 
him, how dwelleth the love of God in him ?" Again, 
" If a man say, I love God, and hateth his brother, he 
is a liar : for he that loveth not his brother whom he 
hath seen, how can he love God whom he hath not 

seen?"t 

4. The following beautiful little poem, by Leigh Hunt, 
also teaches that we must love the visible, before the 



* Autobiography of Rev. A. C. Thomas, p. 1! 
1 John iii. 17, and iv. 20. 



142 THE ODD-FELLOW S MANUAL. 



love of the Invisible can grow up in the soul ; that he 
who loveth truly his fellow-man will also love God, the 
Father of all humanity. 

ABOU BEN ADHEM. 

Abou Ben Adhem (may his tribe increase!) 
Awoke one night from a deep dream of peace, 
And saw within the moonlight in his room, 
Making it rich, and like a lily in bloom, 
An Angel writing in a book of gold. 
Exceeding peace had made Ben Adhem bold, 
And to the presence in the room he said, 
" What writest thou ?" The vision raised its head, 
And with a look made of all sweet accord, 
Answer'd, " The names of those who love the Lord." 
" And is mine one ?" said Abou. " Nay, not so," 
Replied the Angel. Abou spoke more low, 
But cheerly still, and said, "I pray thee, then, 
Write me as one that loves his fellow-men." 
The Angel wrote, and vanish'd. 

The next night 
It came again with a great wakening light, 
And show'd the names whom 'ove of God had blest, 
And lo ! Ben Adhem's name led all the rest. 

5. Not only is this degree designed to impress uni- 
versal love on the mind, but also the teachings of Divine 
Wisdom contained in the Book of Books, in connection 
with the lessons imparted in the preceding degrees. 
Hence we term it the Degree of Remembrance. The 
following selections fr**m the Bible may serve to show 
the importance of acquiring that Wisdom, and of per- 
forming the duties it enjoins. 

6. SCRIPTURE LESSON. 
Hear, ye children, the instruction of a father, and attend to knew 
understanding; for I give you good dcrtrine, forsake ye not my law 
— Prov iv. 1, 2. 



OF THE FOURTH, 311 REMEMBRANCE DEGREE. 14b 



That thou mayest regard discretion, and that thy lips m.iy kecy 
knowledge, my son, forget not my law, but let thine heart keep my 
commandments ; for length of days, and long life, and peace shall 
they add to thee. Let not mercy and truth forsake thee : bind them 
about thy neck; write them upon the table of thine heart; so shalt 
thou find favor and good understanding in the sight of God and 
man. — Prov. v. 2, and iii. 1-4. 

Hear, for I will speak of excellent things, and the opening of my 
lips shall be of right things. For my mouth shall speak truth, and 
wickedness is an abomination to my lips. All the words of my 
mouth are in righteousness, there is nothing froward or perverse in 
them. They are all plain to him that understandeth, and right to 

them that find knowledge Wisdom is better than rubies, 

and all the things that may be desired are not to be compared with 

it The fear of the Lord is to hate evil, pride, and arro- 

gancy ; and the evil way, and the froward mouth, do I hate. Counsel 
is mine, and sound wisdom : I am understanding ; I have strength. 

The Lord possessed me in the beginning of his way, before his 
works of old. I was set up fn m everlasting, from the beginning, or 
ever the earth was. When theie were no depths, I was brought forth ; 
when there were no fountains abounding with water. Before the 
mountains were settled, before the hills, I was brought forth : while 
as yet he had not made the earth, nor the fields, nor the highest part 
of the dust of the world. When he prepared the heavens, I was 
there ; when he set a compass upon the face of the depth ; when he 
established the clouds above ; when he strengthened the fountains of 
the deep ; when he gave to the sea his decree that it should not pass 
his commandment; when he appointed the foundations of the earth: 
then I was by him, as one brought up with him ; and I was daily his 
delight, rejoicing always before him : rejoicing in the habitable part 
of his earth ; and my delights were with the sons of men. 

Now, therefore, hearken unto me, ye children ; for blessed are 
they that keep my ways. Hear instruction, and be wise, and refuse 
it not. Blessed is the man that heareth me, watching daily at my 
gates, waiting at the post of my doors. For whoso findeth me 
findeth life, and shall obtain favor of the Lord. But he that sinneth 
against me, wrongeth his own soul : all they that hate me love 
death.— Prov. viii. 6-14 and 22-36. 

All things whatsoever ye would that men should do to you, do yo 
even so to them ; fo - " this is the Law and the Prophets. 



144 the odd-fellow's manual. 



Thou shalt love the Lord thy God with all thy heart, and with all 
thy soul, and with all thy mind. This is the first and great com- 
mandment. And the second is like unto it, Thou shalt love thy 
neighbor as thyself. 

Love your enemies, bless them that curse you, do good to them 
that hate you, and pray for them that despitefully use you and per- 
secute you ; that ye may be the children of your Father which is in 
heaven ; for he maketh his sun to rise on the evil and on the good, 
and sendeth rain on the just and on the unjust. For if ye love them 
which love you, what reward have ye? Do not even the publicans 
the same ? And if ye salute your brethren only, what do ye more 
than others ? Do not even the publicans so ? 

Be ye therefore perfect, even as your Father which is in heaven 
is perfect. — Matt. vii. 12; xxii. 37-40; and v. 44-48. 

7. The above are but a few of the inculcations of 
Divine Wisdom and Divine Love. In their spirit, per* 
form your duties to yourself and to your neighbor. 

(1.) Deal justly. Deal justly with yourself, your 
family, your friends and acquaintances, and with man- 
kind. 

Consider well your obligations to promote the public 
welfare and advance the improvement of mankind ; for 
all such labors will redound to your own good ; but a 
drone in community is a curse to himself and a burden 
to others. 

(2.) Be temperate. Be temperate in using the gifts 
of God's temporal bounteousness. Use, "as not abusing 
them." Be temperate in indulging the passions of 
your mind, and in using the physical powers of your 
frame. Be temperate in exercising even your rights, and 
your privileges and authority. With the same prudence, 
form your opinions, express your thoughts, and seek 
the gratification of your lawful desires. But especially 
be temperate, and govern thoroughly your appetites. 
" Wine is a mocker ; strong drink is raging ; and who- 
soever is deceived thereby is not wise." "He that 



OF THE FOURTH, OR REMEMBRANCE DEGREE. 145 



loveth pleasure shall be a poor man ; and he that loveth 
wine and oil shall not be rich." "Be not among wine- 
bibbers, among riotous eaters of flesh ; for the drunkard 
and glutton shall come to poverty, and drowsiness shall 
clothe a man with rags." " Who hath wo? Who hath 
sorrow ? Who hath contentions ? Who hath babblings ? 
Who hath wounds without cause ? Who hath redness of 
eyes ? They that tarry long at the wine ; they that 
seek mixed drink." "Better is a little with the fear 
of the Lord, than great treasure and trouble therewith." 
"Better is a dinner of herbs where love is, than a 
stalled ox and hatred therewith." 

(3.) Be loving. Be loving unto all, but especially 
to the suffering and needy. " Love is the fulfilling of the 
law," " the bond of perfectness," and of it it is written — 
" Charity suffereth long and is kind ; charity envieth 
not ; charity vaunteth not itself ; is not puffed up ; doth 
not behave itself unseemly ; seeketh not her own ; is 
not easily provoked ; rejoiceth not in iniquity, but re- 
joiceth in the truth ; beareth all things ; believeth all 
things ; hopeth all things ; endureth all things. Cha- 
rity never faileth." 

§ 2. Regalia of the Fourth Degree. 

The prescribed regalia of the Fourth, or Remem- 
brance Degree, is a white collar, which must be trimmed 
with green ribbon or fringe, to designate the degree. 
As in the other degrees, the collar may also be orna- 
mented with a rosette of the colors of this and the pre- 
ceding degrees — usually worn in front, at the point or 
joining of the collar. 

13 



146 the odd-fellow's manual. 



§ 3. Color of the Fourth Degree. 
The color of this degree is green. " It is he most 
widely diffused of all the tints which adorn the material 
world. Nature has clothed herself in this rich garni- 
ture throughout her solid domain; yet, although it is 
so lavishly spread before us, from mountain-top to dell, 
the eye never rests upon it without a sense of refresh- 
ment and delight. In very remote ages, green was 
happily chosen from all its sister rays, to be the symbol 
of memory and eternity. As an oasis is never forgotten 
by the traveller who crosses the arid plains of Sahara, 
so we are accustomed to speak of those scenes and asso- 
ciations on which the mind lingers with peculiar fond- 
ness, as things ' dwelling greenly in our memories/ or, 
as ' verdant spots in the desert of our days ' — 

' and lie down at eve, 
In the green pastures of remembered days.' 

The evergreen, too, which lifts itself over the grave 
of some loved one, seems to respond to our sighs with 
an instructive language — 'He is not dead, but sleepeth: 
thy brother shall Wse again ! ' " 

§ 4. Emblems of the Fourth Degree. 
The emblems usually assigned to this degree, are — 
I. Horn of Plenty. 

Emblem of Abundance — the peculiar emblem of this 
degree, and fit representation of a memory stored with 
knowledge, wisdom, and goodness. It reminds us that 
the end of acquisition is, that we may abound unto 
others — overflow with the gifts received, and find in- 
crease in giving. And it teaches us to gather knowledge 
— to get wisdcm, especially that Divine wisdom, which, 
rising above the merely selfish and clannish, shall teach 



OF THE FOURTH, OB REMEMBRANCE DEGREE. 147 




as to behold man and his true interests in •• the light 
from above." Then shall we love and observe justice to 
all around us — be temperate in the right use of all gifts 
and blessings, and exercise "love without dissimulation." 
And it includes in this instruction, the lesson, " that 
if we are faithful in the discharge of our duty, we shall 
ever find in the resources of our Order an ample supply 
for our wants." " When poverty like an armed man 
threatens us with destruction, and the garments of 
wretchedness are prepared for our beloved offspring, 
then shall the Horn of Plenty in our noble Institution 
empty its stores at the door of our abodes." 

II. The Scales. 
Emblem of Equity. — It represents the weighing of 
evidence and opinions, to determine their true values 
and relations ; and reminds us that though the love of 
family and country are natural, and may be made useful; 
yet we must not stop with these, nor array them in con- 
flict with our more comprehensive duties to mankind 
and to God. It thus teaches us " that mankind is our 
family — our country, the earth — our nation, the human 
race — that all men are one — from the monarch on his 
throne to the beggar in his rags, all have one nature, 
all are immortal," and God is the equal Father of all. 



lib THE ODD-FELLOW S MAiNT AE, 




III. The Sword. 

Emblem of Justice. — It represents the defending and 
enforcing power of Righteousness — and reminds us 
that God requires us to decide justly, after weighing 
equitably ; and to defend the right even (if need be) 
unto death. In this contest the sword is ever drawn, 
and therefore needs no scabbard. 

These united emblems admonish us to "judge not 
according to the appearance, but to judge righteous 
judgment" — and teach us that u however much of par- 
tiality may exist in the world, yet among Odd-Fellows 
both justice and mercy are administered without regard 
to the artificial distinctions of society. In the lodge, 
rich and poor, high and low, learned and unlearned, 
meet as brethren, and unitedly engage in the work of 
benevolence and charity." 

§ 5. Additional BemarJcs. 
This degree has many beauties and merits peculiarly 
its own. And, like its color, there is lefreshing in it. 
The faculty, also, which it addresses and stimulates to 
action, is so useful and interesting, that it is worthy 
of a degree devoted to its gratification and c ultivation 



149 



Though memory hai reference only to the past, it 
constitutes the foundation of human progress. By it 
we retain the successive steps of advancement, and each 
becomes the elevation whence we can reach higher and 
further. Without memory, we could not advance be- 
yond the first experience of sensations and perceptions, 
the first elements of knowledge, and the first essays at 
exertion. Every effort, however often repeated, must 
be a mere experiment : every attempt at acquisition of 
information, only a groping in the dark. Perpetual 
infancy in intellect and morals would be the condition 
of the human race ; indeed, even existence could hardly 
be continued. 

But not only is the Divine Benevolence manifested 
in thus enabling us to- retain and use all the treasures 
of knowledge and experience acquired in the past, and 
thus live over again, at will, the joys and pleasures of 
former years ; but more merciful still is the wise ordi- 
nation which has made the remembrance of even past 
sorrows and sufferings a pleasure. It must be that they 
will be remembered. Their lessons are as essential to 
our improvement as any others we learn: perhaps even 
more so. Yet were our first acuteness of anguish to be 
retained in all our recollections of them, life would 
become a curse under the inflictions of memory alone. 
Sorrow after sorrow, suffering on suffering, would be 
added, like the lengthening links of a growing chain, to 
the already intolerable load of anguish and gloom, until 
the soul would sink, overwhelmed, under it. Added 
bitterness would at last convert every drop of the foun- 
tain to gall and wormwood, without any possibility of 
again restoring it to pristine purity and sweetness. 
Cloud commingling with cloud, the storms of life would, 

it last, have no calm, no sunshir. e between, during 
18* 



150 THE ODD-FELLOW'S MANUAL. 



which blossoming could occur, or the wilted herbage 
become freshened and green again. 

But now, how different! The sharp, rending pangs 
of sorrow and suffering once past, they gradually so ften 
down and become mellowed by time, until it is even 
pleasurable to recall them to mind, and meditate on 
their uses, and draw from them salutary benefits. The 
waters of Marah so insensibly lose their bitterness, that 
we cannot tell when they were changed. We only 
know that, whereas we once shuddered and revolted at 
tasting, we now seek the fountain and feel refreshed at 
drinking largely there. 

Even the remembrance of guilt, after it is removed 
by sincere repentance, is not always painful ; at least, 
not wholly so. And thus the promises of God are con- 
firmed by our experience, that a period will arrive when 
the redeemed from sin may find the joys of salvation 
enhanced by a remembrance of former guilt and shame, 
having been forgiven much, and therefore loving most. 
But even without this hope, how much cause have we 
for gratitude to the Father of our spirits that he has 
endowed us with memories which may be exercised and 
strengthened ; that He has so constituted this precious 
faculty, that nearly all its exercises yield blissful sensa- 
tions only ; that seldom are we compelled to say, in 
the words of Goldsmith — 

" Oh Memory ! thou fond deceiver ; 
Still importunate and vain! 
To former joys recurring ever, 
And turning all the past to pain." 

Without memory, life would be a stereotyped infancy. 
Without such a memory, man's progress would be but 
an increase of agony and sorrow, in perpetually accu- 



OF Till: FILTH, OR SCARLET DEGREE. 15h 



Ululating accretions of shame, torment, and remorse. 
Surely these facts and reflections should render more 
precious to every Odd-Fellow, the Degree of Remem- 
brance. 



CHAPTER VII 

OF THE FIFTH, OR SCARLET DEGREE. 

1. Having been duly prepared to receive this highest 
degree of our subordinate Lodges, by a diligent ac- 
quaintance with those which have preceded it, and a 
proficiency in their duties and workings, the candidate 
will do well to give earnest heed to the instructions he 
will receive from those who confer this degree on him. 

2. The former degrees have been devoted to the de- 
velopment and applications of Love ; this has for its 
great theme, Truth as a principle of sentiment and of 
action. Love in the heart and Truth in the understand- 
ing are closely related. Both issue in the words of the 
mouth and the actions of the life ; and are unitedly, 
therefore, the foundation of moral duty. Love is the 
motive power prompting to right action — Truth the 
guiding light to direct it. Truth is therefore the 
crowning virtue. It is the great good sought by 
candor ; the great object of all our researches. Every 
appeal for righteousness and virtue rests on it ; for it is 
opposed to all* iniquity and wrong, all error and igno- 
rance. To dwellers in time it may seem tedious in its 
progress, and hopelessly to struggle for conquest ; but 
eternity will prove it omnipotent, and show it to be the 
victor at last. So sings the poet : — 



154 THE odd-fellow's manual. 



" Truth, crush'd to earth, shall rise again, 
Th/ eternal years of God are her's : 
Bat error, wounded, writhes in pain, 
And dies amid her worshippers. 7 ' 

He. therefore, who has Truth, is the only good, the 
only strong man — others merely seem so. It is in him a 
perpetual power, springing up continually to eternal 
life. As such, he is an example in speech and action, 
blessing and purifying others, and blessed and purified 
in return. Whatever mutations, whatever convulsions 
and storms rage around him, he is stable and he is sure. 

In this spirit, and desiring to be thus truthful, should 
every Odd-Fellow assume the obligations and discharge 
the duties of this degree. 

3. As the imperial virtue. Truth appropriates to this 
degree all preceding colors and emblems. White re- 
presents its purity. Pink its steadiness of purpose or 
irrefrangibility, Blue its persistence in right speech 
and action. Green its perpetual freshness and eternity; 
and. as the cardinal virtue, it appropriates to itself the 
Scarlet badge, and sways a sceptre of dominion over the 
rest. He, therefore, who has this virtue enthroned in 
his soul, is priest and monarch of himself and all around 
him : for its power gives him ministry and dominion. 
This is why the brother of this degree finds all stations 
of the Lodge open to him, and is enabled to speak as by 
authority concerning the laws of our Order. This is 
why we expect his life to be an example, and his word 
a precept. This is why we expect him to understand 
and preserve inviolate our mysteries, and to observe 
that his brethren do the same. If faithful in these 
luties, he will show the world that virtue, only, ennobles 
men among us, and that our honors have been judi- 
ciously conferred in his case. 



OF THE FIFTH, OR SCARLET DEGREE. 155 



4. The propriety of the colors heretofore named hag 
already been explained. The selection of Scarlet as 
the special color of this degree, will be seen to be no 
less appropriate. For, as justly observed in the article 
already freely quoted from,* "Scarlet vestments, as 
allusive to the glory, dignity, and excellence of the 
sacerdotal office, are given to the Fifth, or Degree of 
the Priestly Order. God said to Moses, < Thou shalt 
make holy garments for Aaron, thy brother, for glory 
and for beauty.' (Exod. xxviii. 2.) In the several spe- 
cifications which follow the Divine charge, we find that 
scarlet was ordained to be a constituent part of the 
robe, the ephod, the curious girdle of the ephod, and of 
the breast-plate of judgment. (Exod. xxviii. passim.) It 
also entered into the composition of the ten curtains of 
the tabernacle, of the vail of the most holy place, 
(Exod. xxvi. 1, 31,) and of the hangings of the gate of 
the court. (Exod. xxvii. 16.) Thus it became pre-emi- 
nently a sacred dye. In its typical character, perhaps 
it had reference to the blood of the victimsf which were 
sacrificed by the High-Priest's hands, as an atonement 
for sin. The prophet Isaiah seems to favor this hypo- 
thesis : ' Though your sins be as scarlet, they shall be as 
white as snow.' (i. 18.) As a token of glory, rank, and 
power, it was worn by monarchs not less extensively 
than the imperial purple. (Compare Matt, xxvii. 28, 29, 
where the scarlet robe was put on Christ, in mockery of 
the regal claim.) 



* "Covenant and Official Magazine of the G. L U. S." for 1842, 
p 71. 

f "The life of the flesh is the blood thereof;" (Gen. ix. 4; Lev. 
xvii 11 ; and Deut. xii. 23.) So Truth, the lif*-giving element of the 
soul, is emblematically pointed out as the pure and proper offering 
on the altar of Divine Truth.— A. B. G. 



156 the odd-fellow's manual. 



" Grouping these emblematic colors, as they succes- 
sively appear in the five degrees, they clearly convey to. 
every Odd-Fellow this sentiment : — ' Friendship, 
Love, and Truth : Eternal, Glorious ! j — a senti- 
ment as worthy to be had in honor, and to be pro- 
foundly cherished in the heart, as was the aphorism of 
Solon, rvwd» ffsauTov, (Know thyself,) to be inscribed 
on the Delphic Oracle in letters of gold." 

Such is the language of the colors entitled to be worn 
by brothers as they advance toward and attain this de- 
gree ; especially by him whose life makes them his true 
colors — whose mind and affections reflect truly the 
ideas and moral principles they represent. 

5. All the emblems heretofore explained, belong to 
this degree, for in their true symbolic meanings they 
all teach truth. Truth in the abstract — pure truth, 
freed from the attributes of materiality — cannot be as 
easily received and understood by man in the flesh, as 
when presented in a material garb. Hence parables 
and apologues, which are but word-emblems, are so ac- 
ceptable among all nations ; and this, too, is why, in all 
ages, the various objects in nature have been used as 
symbols. Humanity seems to require such representa- 
tions. They are found in use as far as history reaches 
among the mists of the past. Their language seems 
the only one that escaped and survives the confusion of 
Babel. 

In using them, only be careful that you attach true 
and good ideas to them; for, like men, they may be 
made to speak falsehood, and instruct in evil. Use no 
false emblems, nor yet true ones in a false sense. Be 
your actions (which are deed-emblems,) and your words 
(which arc sound-emblems,) the transcript of your mind 



OF THE FIFTH, OK SCARLET DEGREE. 157 



and heart, and may these latter ever be the abode of 
Truth. 

6. The emblems properly belonging to this degree, 
aiv : — 




I. Aaron's Budded Rod. 

Emblem of Life-giving Truth — the special emblem 
}f the Priestly degree. It represents the Rod of Aaron, 
who was " instead of a mouth " to Moses, and " spake 
all the words which the Lord had spoken unto Moses, 
and did the signs in the sight of the people." Exod. iv.: 
16-30. Thus it reminds us of Aaron, the worker of 
Jehovah's wonders, and the minister at His altar to 
speak the words of Divine Life to His people. And 
as, through Aaron, God interposed " in behalf of His 
ancient people, it teaches us to look unto the same 
Divine Being in our day of oppression and trouble, 
assured that He who made the Rod of Aaron to bud 
will protect, cheer, and sustain those who trust in Him. 7 ' 

But the brother of this degree is especially taught, 
that he, himself, should represent the owner of that 
rod, who spake the life-giving words, and wrought the 
works of divine power. To "speak the Truth in 

14 



158 



THE ODD-FELLOW S MANUAI . 



Love " is the cardinal duty of this degree. Thus cor- 
rect the errors and confirm the faith of your brethren : 
it is your office — your right — your duty! Acting 
the truth in love, deal justly, and be merciful to your 
brethren of the human race. Living the truth in 
word and deed, show the moral influence of our Insti- 
tution. Based on universal fraternity, constructed of 
the various applications of brotherhood to mutual re- 
lief and general sympathy, it sends you forth to be a 
true man among men — to illustrate the principles of 
Friendship and Love with all the power of Truth. 
Be a true member, then, of that ancient order of which 
it was said, " The priest's lips should keep knowledge," 
and strive to hasten the period when every man shall be 
" a king and a priest unto God." And as Divine 
Truth from Aaron's lips gave life to the dried wood, 
so will it give interest, knowledge, and life to the les- 
sons of our ritual and emblems, and the application of 
our principles and measures, if you will but speak it in 
the demonstration of its spirit and its power. 




II. The Coffin, 



OF THE FIFTH, OR SCARLET DEGREE. 159 



Emblem of Certain Truth. — It represents that most 
certain but too little heeded truth, that the honors of 
the world, the applause of men, the distinctions of 
birth, wealth, fame, all end in that "narrow house." 

"Can storied urn or animated bust 

Back to its mansion call the fleeting breath? 
Can Honor's voice provoke the silent dust, 

Or Flattery soothe the dull, cold ear of death? 

11 The boast of heraldry, the pomp of power, 

And all that beauty, all that wealth e'er gave, 
Await alike th' inevitable hour : 

The paths of glory lead — but to the grave ! " 

"There — (so it teaches us) — there the distinctions 
)f this life cease, and the rich and the poor, the proud 
and the humble, the high and the lowly, sleep together! 
All are on a level at last!" And there, too, must we 
meet — in a brief period, at longest — as weak, as 
lowly, as mute as the rest. Only the good or the evil 
we do will survive us, to hallow or to blast our 
memories in the hearts of those we have benefited or 
injured. 

Say, my brethren, shall our names live on, after us, 
for blessing or for cursing? 

Answer it now and henceforth, in blessing and being 
blessed ! 

III. Moon and Seven Stars. 
Emblem of Natural (material) Truth. — As the sun, 
the great fountain of light, represents Truth in its ful- 
ness and glory — too great and too bright for mortal 
vision to comprehend fully and to behold clearly — so 
the moon and stars represent it in those reflected forms 
in which it is adapted to our capacities and our wants. 
But by the aid of science, they remind us that, however 



.60 



THE ODD-FELLOW'S MANUAL. 



plainly seen, they are not what they seen); but are 
more and greater — not mere surfaces of diminutive 




size, almost within reach ; but immense orbs immeas- 
urably distant. And thus they teach that even of 
visible things " we know but in part ;" and understand 
not the essence and inward modes of their existence. 
Be humble, then, in your knowledge, for " what we 
know is little, but what we do not know is immense." 
Be patient, therefore, with the ignorant and those'who 
diifer from you — strive to enlighten the one. and to 
consider wherefore the other sees not as you do ; that 
all may glory in the measure of truth God giveth us to 
profit withal.* 



* " The seven Stars remind us of the seven pillars in the house 
of wisdom, the seven stars and seven churches in Asia; and they 
caution us to beware, lest, by a neglect of duty, we are blotted 
from the horizon of moral goodness, to wander starless in the night 
of destitution. They also represent the seven spirits of God, and 
gladden our hearts with the assurance, that if we are wise, and 
turn many to righteousness, we shall shine as the stars of the fir- 
mament forever and ever. 

"The Moon, reflecting the light of the Sun, represents to us the 



OF THE FIFTH, OR SCARLET DEGREE. 161 




IV. The Bible. 

Emblem of Revealed {Spiritual) Truth, — the re-creative, 
only real and enduring Truth. " For the things which 
are seen are temporal; but the things which are not 
seen are* eternal." The Bible is theiefore "placed 
among our emblems, because it is the fountain whence 
we draw instruction, the storehouse whence our pre- 
cepts are derived, and most of our emblems are found 
in its pages." No lodge can be held without it. 

Its teachings of God, and His Fatherhood — of man, 
and human brotherhood — as well as "the first and 
great command/' and " the second commandment which 
is like unto it," on which " two commandments hang 
all the Law and the Prophets" — give this emblem 
peculiar value to all Odd-Fellows of every sect and 
every creed. And in view of our certain mortality, all 



welcome smiles of Friendship, Love, and Truth, shining in the 
night of misfortune; and teaches us that as her rays are only re- 
flected from a greater luminary, so all the glory and beauty of this 
earth, all the wisdom and goodness man can exhibit, are but re- 
flections caught from Jehovah, the gr-a.t Source of life, light, and 
love." — Richmond ( Va. ) Odd-Fellow, i 842. 
14* 



162 THE odd-fellow's MANUA',. 



need its teachings of a future life. Assure \ that man 
must die, we desire to be assured that the ever-living 
God is our Father, and will make us the sharers of 
His immortality and eternal life, as revealed in that 
Book of Books. 



7. The Regalia of this degree is a white collar 
trimmed with scarlet ribbon or fringe ; and, as in the 
-preceding degrees, the collar may be ornamented with 
a rosette of the proper colors. 

Note, — "All members of a Subordinate Lodge may wear Rosettes, displaying the 
colors of the degrees they have taken." — Digest G. L. U. S. 

These are usually worn at the point or joining of the 
collar. 

We would here urge on our brethren everywhere a 
strict conformity and rigid adherence to the forms, 
colors, trimmings, and jewels of regalia, &c, as pre- 
scribed by the Grand Lodge of the United States. Let 
no lodge allow any member, or visitor even, to wear 
colors or jewels to which he is not entitled, whether in 
a lodge-room or a procession. Trifling as these are in 
themselves, they are important in their use ; and awk- 
ward and injurious mistakes have occurred by thus 
misusing them. It is only by general care in this mat- 
ter that we can hope to avoid former confusion and dis- 
cordance in the uniform of our Order, and the badges 
of rank and service established by its authority. 

We feel that we cannot close our remarks on the 
degrees of a Subordinate Lodge with any thing more 
beautiful and appropriate than the following, from the 
pen of (then) Miss Malvina Jane Church, (now the 
wife of Rev. W. E. Manley,) which appeared in the 
"Golden Rule" for August 1st, 1846: — 



OF THE FIFTH, OR SCARLET DEGREE. 1(>3 



"FRIENDSHIP, LOVE, AND TRUTH." 

Three golden arrows in the quiver, 

Fill'd else with darts of strife ; 
Three sunny islands in the river, 

The rapid stream of life — 
Three stars in heaven's gem-deck'd attire, 

That never fade or dim ; 
Three harp-notes in the spirit-lyre, 

Notes angels love to hymn. 

Three charms to guard the heart from sorrow, 

To keep aloof life's woes ; 
Three whispers of a brighter morrow, 

The morrow of repose — 
Three links amid the golden fetters, 

That heart to heart entwine ; 
Upon life's scroll three mystic letters, 

Placed there by hand divine. 

Three watch-lights on the stormy highlands, 

Of earth's wave-beaten strand ; 
Three harbors 'mong the rocky islands, 

Begirt with treach'rous sands — 
Three life-preservers on Time's ocean, 

With dangerous reefs below ; 
Three voices mid the heart's commotion, 

To hush its strains of wo. 

Three blossoms from the land of flowers, 

To cheer the fainting soul ; 
Three rays of beauty from the bowers, 

Beyond life's utmost goal — 
Three strains of rapturous music swelling 

Around the burial sod ; 
Three pillars in the holy dwelling— 

The temple of our God. 



161 



THE ODD-FELLOWS MAN I KL 




CHAPTER VIII. 



OF THE DEGREE OF REBEKAH, OR LADIES DEGREE. 

§ 1. Prefatory Remarks. 

This degree was adopted by the Grand Lodge of the 
United States, at its session in September, 1851, and 
went into operation with the year 1852. The Com- 
mittee previously appointed to prepare it, were Reprc 
pentatives Schuyler Colfax, of Indiana ; Wm. T. Martin, 
of Mississippi; and E. Gr. Steele, of Tennessee. But 
it is understood that the Chairman, Br. Colfax, is the 
author of the degree, as he has been from the beginning 
the earnest and able advocate for it. 



OF THE DEGREE OF REBEKAH. 165 



'•The degree of Rebekah is an honorary degree, to be conferred 
apon such scarlet members and their wives as may desire to receive 
it." It " is a necessary qualification for office in all lodges that are 
in possession of it." It is to be conferred without pecuniary charge 
of any kind, and " on the wives of scarlet members as a matter of 
course :"' so no ballot is had. And it " may be conferred upon the 
widows of Odd-Fellows who were in good standing at the time of 
their death, upon application therefor in open Lodge," — they being 
accompanied by other ladies who have received or are to receive 
the degree. Any Grand Lodge may charter "Degree Lodges of the 
Daughters of Rebekah," (each Lodge of not less than five members 
of each sex.) to confer that degree on such candidates as present 
tht required certificates from a proper Lodge — to choose officers 
of the same titles, etc , as in a working Lodge, (except that 
the N. 0. must be a P. G , and the Warden and both Guardians 
must be of the Scarlet Degree,) — and to enact By-laws regulating" 
membership, dues, benefits, etc., as in other subordinates, and as 
prescribed by the Grand Lodge. — Condensed from Jour. G.L U.S., 
pp. 2G5-"), 2073, 4383, 4384 ; and from Digest, pp. 44, 45. 



Application having been made to the working Lodge, 
and granted, for this degree — and the appointed time 
for conferring it having arrived — the ladies will be 
brought into the ante-room, and will there take off 
shawls or cloaks, and bonnets, for their own comfort. 
As there is nothing improper or offensive in the cere- 
monial, (which must be conferred in the presence of 
their husbands and each other,) none need feel the least 
hesitancy or timidity about entering the Lodge-room. 

As the " Daughter's " standing depends on her hus- 
band's, it is her interest (and her right) to know that he 
is " free from all charges," moral and pecuniary, that 
she may retain her "good standing," and the benefits 
and advantages accruing to her family through his 
connection with the Order. This degree makes mani- 
fest to both their mutual interests and duties in Odd- 
Fellowship, and thus qualifies each to be a better " help- 
mate " for the other. 



166 the odd-fellow's manual. 



§ 2. Of the Degree. 

1. As the degree is designed to unite the wives and 
widows of members more intimately with the work of 
Odd-Fellowship, we address our remarks to the women 
only. 

2. No lady should assume the responsibilities of this 
degree, who feels not a desire to devote herself for life, 
when her other duties will permit, to " visit the sick, 
relieve the distressed, bury the dead, and educate the 
orphan." She who feels this desire, and is resolved to 
follow its dictates, whatever the circumstances, or what- 
ever the opinions of the world around her, is worthy to 
receive its honors. 

3. Xot only should such a resolve exist, but a deter- 
mination to obey it in the true spirit of our Order and 
of religion itself, quietly and noiselessly, like the drop- 
pings of the gentle rain, or the distillations of the 
silent dew on parched herbage and drooping flower. 
In Bible language, "let not thy left hand know what 
thy right hand doeth." 

4. Can you. ivill you thus promise to do good to 
your fellow-beings, as good should always be done by 
the votaries of our Order ? Such is the path we have 
trodden. The malice of bigotry, the opposition of 
ignorance, the misrepresentations of prejudice assailed 
us at every step, but our Order pressed onward, not 
pausing even for defence ; doing good for evil, giving 
blessing for curses, and even benefiting those who most 
aided to injure us. "Will you walk with us in this path ? 
Can you resolve to labor with us in such works of for- 
bearance and love ? 

5. Before you answer, consider well. Our Order 



OF THE DEGREE OF REBEKAiI. 161 



scorns to receive unwilling vows. Though arduous and 
difficult its duties, they are joyous in themselves and 
rich in their compensations. We offer you no worldly 
honor for your sacrifices ; for often the world knows 
not or understands not either your motives or your 
deeds. We can only promise our countenance and aid, 
the approval of your own conscience, the blessings of 
those you have succored, and the rewards of our Great 
Parent. Consider, then, what is involved in the duty 
of loving your neighbor as yourself. It may call you 
from the bowers of pleasure to the couch of the pained 
and suffering ; from amid the joyous and gay to the 
abode of poverty and wo; from a social or domestic 
circle of peace and comfort to watch through the weary 
night hours; to wipe the clammy death-sweat from 
the brow, or press with balmy hand the bounding 
pulse; to give the healing medicine, or speak calm- 
ness to the delirious thoughts; to pour oil into the 
flickering lamp of life, or close the fading eye as the 
last prayer bears on its wings the departing spirit into 
the presence of its God. Is this too much, too great a 
sacrifice for you? Then, retire in peace: pronounce 
not the vows we ask ! 

6. You hear all this, you consider it well, but you 
waver not, you draw not back ! Such is woman's 
courage and humanity ! We welcome you, therefore, 
to duties so honorable, so peculiarly adapted to your 
loving hearts and sympathizing natures. Through 
long, long years you cheered us onward, rejoicing in 
our prosperity and blessing our labors. Advance, now, 
with us, by receiving this degree, which we have esta- 
blished as a pledge of our confidence in your goodness 
and fidelity. 

7. Sacredly guard from exposure by any means the 



168 THE odd-fellow's manual. 



signs and words by which you may be known as u 
member of this degree, and demand aid and counsel 
from the brotherhood in seasons of difficulty, danger, 
or distress. Make full trial of those whom you would 
address, and confide in them only after careful and 
rigid examination. 

8. These signs and words are never to be used in 
a light or trifling manner, or for purposes of mere 
curiosity. They are meant to be useful, and their 
utility makes them important. One of them is changed 
every year. So long as your husband retains his moral 
and pecuniary standing in his Lodge, it will be 
given you, annually, by him, or, in his absence, by the 
presiding officer of his Lodge. 

9. Having united with our Order, we would direct 
and stimulate you in the performance of the duties it 
enjoins, by referring you to illustrious examples in 
your own sex. And nobler specimens of humanity and 
true womanhood can nowhere be found in past ages, 
than are named to us in the Book of Books. 

10. Behold the hospitality of the modest and grace- 
ful Rebekah, readily ministering to the stranger and 
his thirsty, way-worn cattle. It was her character- 
istic when Isaac became her husband, as God had 
appointed ; it remained hers when she was the aged 
mother of a family. Mark the confiding piety of the 
wife of Maxoah, encouraging her husband to trust in 
God, and herself to hold converse with the Augel which 
gave her promise of Samson. Also, the devotion of 
HANNAH, dedicating her child Samuel unto God from 
his infancy. See also the zeal and courage of patriotism 
in Deborah, the widow who was a bright star of hope 
in her country's trouble ; and at whose word, it was 
said, "the stars in their courses fought against Sisera.' 



OF THE DEGREE OF REBEKAH. 



And the self-sacrificing love of countrymen, so like that 
of Moses, by whom was it better evinced than by the 
queenly Esther ? — risking station, and life even, to 
save from massacre her father's people. The steadfast 
filial piety and devoted affection of Ruth fills one of 
the most beautiful biographical narratives of the Bible. 
How tender and how beautiful her language to her 
widowed and childless mother-in-law, Naomi ! "Entreat 
me not to leave thee ; for whither thou goest I will go ; 
where thou lodgest I will lodge ; thy people shall be my 
people, and thy God my God. Where thou diest, will 
I die, and there will I be buried. The Lord do so to 
me, and more also, if aught but death part thee and 
me." Consider also the virgin prophetess, Miriam, 
the sister, the almost mother of Aaron and Moses. 
From the hour in which she watched over the latter as 
he was rocked by the waters of the Nile, to the hour of 
her death, she proved herself a noble, high-minded, 
generous, brave, loving sister and woman. And thus, 
from Sarah, the wife of the Friend of God, and the 
mother of patriarchs, down to Martha and Mary, 
to the women who watched when the disciples fled, to 
Dorcas who cared for the poor, the history glows and 
brightens with woman's worth and loveliness. Before 
these, how the glory of Cleopatra and Aspasia, of 
Elizabeth of England, or Catharine of Russia, "loses, 
discountenanced, and like folly shows." We therefore 
hold up for your imitation the goodness of those whose 
modesty and worth, whose domestic and public virtues, 
prove them women indeed. 

11. For woman's work is to do good. Men need 
banding together, to stimulate their better affections : 
but in woman, benevolence and humanity are spon 
15 



170 THE ODD-FELLOW'S MAXEAL. 



taneous.* In entering into closer union with onr 
Order, therefore, you need only follow, as before, the 
promptings of tout ever-ready sympathies, to perform 
its duties and fulfil its obligations. In your families 
and neighborhoods, wherever misery can be relieved, 
want supplied, or sorrow consoled, there is the work of 
a daughter of Rebekah. 

12. And in return for the aid you bring us. we pledge 
duty and devotion to you. For at no time has woman 
been excluded from our cares or labors. Rather, for 
her has our Order been founded and improved. For 
wife and children, rather than for self, has the husband 
and the father given it his labors and his means. For 
them has the largest portion of our benefits been pro- 
vided. "When her partner in the household is laid on 



* The great traveller, Ledyard, truly says — (, I have observed 

among all nations, that the women are !ho same kind. 

civil, obliging, humane, tender beings : that they are ever inclined 
to be gay and cheerful, timorous and modest. They do not hesitate, 
Like man, to perform a hospitable or generous action ; not haughty, 
nor arrogant, nor supercilious, but full of courtesy and fond of 
society ; industrious, economical, ingenuous ; more liable in general 
to err than man. but in general, also more virtuous, and performing 
more good actions than he. I never addressed myself in the language 
of decency and frienship to a woman, whether civilized or savage, 
without receiving a decent and friendly answer.- With man, it has 
often been otherwise. In wandering over the barren plains of in- 
hospitable Denmark, through honest Sweden, frozen Lapland, rude 
and churlish Finland, unprincipled Russia, and the wide-spread 
regions of the wandering Tartar, if hungry, dry, cold, wet, or sick, 
woman has ever been friendly to me. and uniformly so; and to add 
to this virtue, so worthy of the appellation of benevolence, these 
actons have been performed in so free and so kind a manner, that 
if t was dry, I drank the sweet draught, and if hungry, ate the 
coarse morsel, with a double '-elish. M — Spab.k.s : s Li/.- f Ledyard. 252 



CF THE DEGREE OF REBEKAH. 171 



the bed of sickness, for her Ave pay the benefits. When 
she is weary with watching at his bedside, we send 
brethren to relieve her. When death removes him, we 
give her double what he is allowed when she is taken 
away. And when the widow's home is hers, with its 
loneliness and gloom, strong hands and warm hearts 
form a protection around her, to supply her wants, and 
cherish her and hers, for the sake of him to whom they 
pledged a love 

"Failing not when life has perish'd, 
Living still beyond the tomb." 

But now, more than ever, if possible, do we pledge 
our means, resources, and powers, to promote your 
welfare and secure your interests. 

13. You learn, then, that our Oc?6?-Fellowship is a 
unity of hearts and purposes to resist the heartlessness 
and selfishness of the world around us. Having become 
one with us and of us in that fellowship, and assumed 
our obligations, we can better demonstrate to you that 
our greatest duty and highest aim is the promotion of 
a practical, loving fraternity of mankind. For the 
entire human race is but one family, not only physically, 
but spiritually, not only theoretically, but really and 
truly. Each member, therefore, is bound to aid the 
rest. Our mission is not a narrow one. "None of us 
liveth to himself." We are created and placed here to 
labor for our fellow-men, to advance our age, elevate 
our country, and improve our race. 

14. With such teachings within our Temple, leading 
to corresponding practices without, our Order will with- 
stand all the shocks of opposition, and the changes of 
public opinion, and grow firmer and stronger in its 



172 THE ODD-FELLOW'S MAXTAL. 



moral power, until * the wreck of matter and the crush 
of worlds" changes our theatre of action to one of re- 
pose, our labor to reward. 

§ 3. Regalia of the Degree of Rebekah. 

The regalia of this degree (out of the Lodge) is a pink 
and green ribbon intertwined and twisted together, 

which may be worn as a bow, collar, bracelet, or as a 
trimming on any part of the dress, according to the 

:i ■' = : -:e and fancy. 



§ 4. _-' :•.-: L: : 

The colors (for there are two) of this degree are pink 

and green, whose emblematic significations have already 
been explained in our remarks on the Covenant Degree 
and the Degree of Remembrance, to which the reader 
is respectfully referred. 

§ 5. Emblem*, 

The Grand Lodge of the United States attached no 
special emblems to this degree. Our lady readers can 
find, in the symbolical language we have unfolded in 
the other degrees, not a few which may be chosen as 
mementos of duty and encouragement. And every 
female example of the Old Testament, to whom we have 
referred them, will furnish an ibundance in her eventful 
->ry 



OF THE SUBORDINATE LODGE. 173 



CHAPTER IX. 

OF THE SUBORDINATE LODGE. 

§ 1. Members and Qualifications. 

A Subordinate Lodge is constituted of ict less than 
five brethren in good standing, including one qualified 
to preside over its meetings.* It must be regularly 
chartered and instituted by the Grand Lodge of the 
United States, or by some Grand Lodge recognized as 
legal by our national Grand Lodge. The following di- 
rections are deemed proper, for those who desire to get 
up and organize a Lodge. 

§ 2. How Commenced. 

If desirous of forming a Lodge in your vicinity, 
ascertain first how many brethren can be found willing 
to unite in that object. This may be done by private 
inquiry, or by calling an informal meeting by public 
notice. Should a sufficient number of the proper cha- 
racter (for this is an all-important consideration) not be 
found, ascertain whether any members of the Order, at 

* In some States, under particular circumstances, there must be 
more than five petitioners for a Charter In others, all the officers 
must receive, or have received, the fivf degrees, which may be con- 
ferred on the first officers of a new Ludge by special dispensation. 
Previous service is also dispensed with in the same manner. The 
Constitution and By-Laws of each Grand Lodge, or any of its officers 
or active members, will furnish the necessary information. 
15* 



174 the odd-fellow's manual. 



a distance, can be induced to unite with you temporarily. 
Or, what is better, find the necessary number of proper 
individuals willing to proceed to the nearest Lodge, and 
be there initiated for the purpose of uniting in a peti- 
tion for a charter. 

Much prudence and forecast are necessary in these 
preliminary operations. Guard against imposition. 
Scrutinize the moral and social fitness of proposed 
associates. Calculate carefully the probabilities of 
being joined, after the Lodge is instituted, by proper 
persons, and in sufficient numbers, to render the L: Ige 
truly respectable, morally, and to secure it sufficient 
pecuniary ability. For on first impressions may de- 
pend its entire acceptability to those who are worth 
having ; and the expenses of starting a Lodge, furnish- 
ing a room, &c, are too great to be made a matter of 
mere guess-work and risk. Consider well, therefore, 
every step before it is taken, and make haste very de- 
liberately. 

§ 3. Tlie Petition. 

Having obtained the number of properly qualified 
coadjutors, ascertain, from some reliable person, pre- 
cisely what is required of petitioners. In most juris- 
dictions, withdrawal cards, stating each brother's rank 
and station, must accompany the petition. (See Xo. 9, 
Appendix B.) The Charter fee, which varies in differ- 
ent States, (but usually thirty dollars.) must accompany 
it, and will be returned, if the petition is not granted. 
Sometimes, instead of the cards, there is sent merely a 
certificate from the nearest D. D. G. Sire or D. D. G. 
Master^ (as the case may be,) stating that they are in his 
hands, and are correct, as set forth in the petition. 

If the Lodge is to be located in a State or Territory 






□ 

R.S. 



N.e. 



n 

L.S. 



VVAKCEN. 
□ 



CONUUCTIH 
□ 



d : 



z 



LODGE ROOM. 
Adopted by the G L. U. S. 

Session 1872. 



□ 
S.S. 



S.S. 



L.9/V.G. 

□ en 



y. 




VESTIBULE OR 
RECEPTION ROOM 



DOQR 
AIMT £ OR 
o PREPARATION ROOM 



LOCKER. 



This diagram is only intended to show the position of the 
various officers of a Sub. Lodge. The location of the doors, 
either to the Lodge Room, or to the Ante-room, or from outside 
of the Vestibule, cannot be determined. It is not proposed to 
fix definitely which side of the N. G. the Secretary and Treas- 

i uror shall sit or face — nor which side of the room the P. G. 

! shall sit— but the Chaplain, if there is one, should sit opposite 

I the P. G. 



1"W CR2N0W 



Encampment Room. 




l/rr'W S.V/ 3 D Wl f.S.SENTlNEL 



RAAAPHERMLIAROOM 



VESTIBULE g 



g ANTE ROOM. 



5 3 
§.3 



Note. — The diagram is intended only to show the positions 
of the various Officers of a Subordinate Encampment. The lo- 
cation of the doors, either to the Encampment Room or the 
Ante-room, or from outside to the Vestibule, cannot be deter- 
mined. It is not proposed to fix definitely which side of the 
C. P. the Scribe and Treasurer shall sit, nor which side of the 
room the Tent shall be. 

If an Encampment meets in a Lodge Room, the Chairs ar- 
ranged for the Lodge will suit the Encampment. The Tent 
can be adjusted at the Chaplain's or P. G.'s position, so as to be 
triced up and festooned against the wall when not used, or re- 
moved at pleasure. 



OF THE SUBORDINATE LODGE. 175 



where there is no Grand Lodge, the petition, &c. must be 
addressed to :he R. W. G. Lodge of the United States, 
and forwarded to the Grand Secretary of the same, (at 
Baltimore, Md.) But if where there is a State Grand 
Lodge, address it accordingly, and make the Charter 
fee and other requisites correspond with its require- 
ments. 

The Grand Lodge of the United States requires the 
expenses of its Grand Officer or Agent who opens the 
Lodge to be paid by the petitioners. But in most of 
the States, the Grand Lodge pays this expense. Of 
course the brethren will provide him and those who 
assist in opening, with proper quarters and accommo- 
dations, and thus honor their visitors and themselves 
with fraternal hospitality. But great care should be 
taken to ascertain clearly all the probable expenses, and 
keep an accurate account thereof, for future settlement. 

§ 4. Preparations for Institution. 

Having ascertained that a charter can be had, get 
applications (and proposition fees) from all whom you 
unanimously agree to admit. So arrange your Lodge- 
room that it may be an Encampment-room also. (See 
preceding Diagrams). Make it and the premises secure 
against eaves-droppers, pryers and burglars. Bender it as 
convenient and comfortable as your means will allow. 
Neatness and comfort are secured cheaply, in comparison 
with mere show and splendor; and the latter without the 
former are very dear, indeed ! Purchase your regalia 
and jewels, your furniture, wardrobe, &c. ; and see that 
they are substantial, as well as appropriate in appear- 
ance and cost. Refresh each other's memories as much 



17G THE ODD-FELLOTb MAKUAL. 

as possible in the ceremonials and work of the Order, 
that the institution, installation, and initiations may be 
impiessive and correct. Agree on the officers, so as to 
have the election brief and unanimous, and the ap- 
pointments promptly made and accepted. All these 
and kindred matters should be determined and arranged 
before the arrival of the person who is to open the 
Lodge. Then when the time arrives for institution. &c, 
every thing is ready in turn ; the petitioners are on hand, 
the Lodge is opened, the officers are elected and in- 
stalled without delays and strifes, the applications for 
membership are referred to the proper Committee, and 
forthwith reported on in due form ; and the initiations 
follow with all the facility and impressiveness of an old 
and well-working Lodee. How much more delightful 
and salutary, than where every thing is left to the last 
moment, and then crowded through with contentions, 
anxieties, and bungled performances, to be remembered 
with shame and vexation for years afterward ! 

§ 5. TJie First Meeting. 

At the first meeting after institution, as there need 
be no initiation, see that all the new officers and mem- 
bers understand correctly their duties, and are practised 
in their performance. Have all the bills duly made out, 
certified to be correct by the proper Committee, and pass 
a vote providing for their payment out of the first funds 
m the Treasury. Of course, provision has been pre- 
viously made for a loan of money or of credit, by one 
or more of the members, to meet such demands; but 
this vote by the Lodge is necessary to sanction and 
adopt such proceedings, and to relieve those brethren. 
Appoint (or continue) the Committees to procure neees- 



OF THE SUBORDINATE l.ODUK. 



varies yet needed, to audit accounts, &c. And thus 
prepare for the correct working and prompt transaction 
of business by the Lodge at future meetings. 

§ 6. Increase of Members. 

The great aim of a new Lodge generally is to in- 
crease its membership. This desire, if not regulated by 
great wisdom and prudence, will work incalculable and 
lasting injury to the welfare of the Order. Our views, 
gained by experience and observation in a wide field, 
will be found in our remarks on "The Ballot," and on 
the duties of "Investigating- Committees," in a subse- 
quent part of this work. But allow us to add here, that 
numbers are not alivays strength : they may even prove 
weakness. 

Suppose that in looking around for members, you 
find the most desirable men generally averse. Some 
are afraid of your debt; others of popular opinion; 
others still of family prejudices and opposition, and so 
they promise to " consider the subject, and decide by- 
and-by." In other words, they will '•'■wait and see'' 
Can you remove the difficulty by inducing men careless 
of character, of doubtful health and habits, or still 
more objectionable tempers and dispositions, to propose ? 
Suppose you try it. Your brethren, equally anxious for 
increase, or tender of your feelings, elect them because 
you have urged them to join. So they are initiated; 
and what is the effect ? 

Popular prejudice is increased ; the objections of 
families to their members uniting with you are 
strengthened; the merely indifferent are not excited to 
feel an interest in a Lodge composed of such materials. 
But new members have been added and the debt i? 



178 the odd-fellow's manual. 



lessened. Yes ; and they feel desirous of controlling 
affairs in return. One is brought up under charges for 
neglect of his family, or violation of some of the de- 
cencies or moralities of life. The others, being similarly 
disposed, acquit him in despite of proofs. The habits 
of the doubtful grow decidedly worse under such disci- 
pline, but it is vain to try to expel them. Good mem- 
bers grow disgusted, neglect attendance at Lodge-meet- 
ings, and thus criminally resign the reins wholly to 
bad hands. Claims for benefits come in. It is pretty 
certain that they are false, or were caused by immo- 
rality ; but how prove it ? And if proved, how prevent 
their being granted notwithstanding ? More doubtful 
candidates are proposed; for crows flock to the carcass; 
and you rouse up and reject them. Then, essaying to 
redeem the Lodge from bad management, you induce a 
few resolute, good men to apply. They are rejected, 
because you rejected the others. How, now, stands the 
case ? 

Members have been gained, but public confidence has 
not been gained ; character has not been improved ; 
money, even, has not really been gained. Your num- 
bers are not strength, but iveakness, and unless help and 
health come by your vigorous action, and aid from 
abroad, or from the Grand Lodge, your Lodge must 
die ; and the whole Order, and all good men, will say, 
Amen ! 

Be cautious, then, whom you propose. Remember 
that admission into the Lodge is admission to vour 
family at sickness and death, and admits you to share 
in their characters in public estimation. A charge 
anciently given to an initiate of our Order, contained 
the following excellent advice and admonition : — 
"Should yo*>,, at any time, propose a friend to become a 



OF THE SUBORDINATE LODGE. 179 



member of this Order, see that he is such a one as ivill 
he likely to conform to the laws of our Society ;. since 
nothing is so painful to the feelings of faithful Odd- 
Fellows, as to see the requirements of the institution pro- 
faned and trodden under foot. 1 ' 

§ 7. Opening Lodge. 

All rites and ceremonies should have for their aim, 
the instruction and improvement of those concerned. 
They should be simple in character, adapted to the 
purposes designed, and easy of performance. And 
they should be performed with earnestness, precision, 
correctness, and in proper time ; and attended to with 
due observation and silence. Such are the ceremonies 
of opening, working, and closing a Lodge of our Order. 
The officers and members, therefore, should make them- 
selves perfectly familiar with all their details, so as to 
understand and perform them correctly. 

Precisely at the appointed time, (allowing but a few 
minutes for differences of time-pieces,) the proper officer 
should put on his regalia, take his chair, and give the 
signal. Punctuality in this matter is highly important. 
It will not only avoid late hours for closing, which 
cause so much inconvenience and dissatisfaction in 
families, but it will secure prompt attendance and 
proper despatch of business. The officers, therefore, 
should be rigidly punctual themselves ; and if not, 
should be held accountable for all delay in opening by 
those whose patience they abuse. 

At the signal, if not before, each member will quietly 
put on the appropriate regalia previously provided by 
the Warden, and move to his station, theve to await in 
silence the examination. This should be carefully made 



ISO THE ODD-FELLOW'S MA NTT AX 

by the proper officer, at least once a month not omit- 
ting any, to refresh the memories of brethren, and make 
them attentive to the word. 

In the same respectful silence, all should listen to the 
recital of duties by the several officers. It is a mistake 
to suppose that these concern the officers only. Every 
member should know what duties he may lawfully re- 
quire each officer to perform. And as any brother may 
be called on to fill a vacancy for an eveuing, or may be 
appointed or elected to fill the offices, it is his duty to 
learn in season what duties he will then be required to 
discharge. Even those who have learned, should be 
silent and attentive, so as to present a proper example 
to new members, and not distract the attention of others 
from any business of the evening. 

Careful heed should be given to the solemn charge 
of the X. G. to each officer and member to perform his 
duties, and to observe those principles which constitute 
each lodge a family and secure fraternal feeling and 
humane conduct among its members. These recitals 
are not mere forms, nor an empty sound of words ; they 
have deep significance, and are designed to subserve 
important ends. Let us guard, then, against a listless 
delivery or an inattentive hearing of them. 

In those State jurisdictions where it is customary, 
the following prayer is offered by the Chaplain or bro- 
ther designated for that purpose :* — 

* Adopted by the Grand Lodge of the United States, to exclude 
prayers offensive to members of the Order in many of our lodges. 
It is also ordered that on all occasions of the Order, " the same 
spirit as observed in the foregoing, shall be strictly followed by the 
officiating clergyman or chaplain." 

•• It is desirable and eminently proper that all lodges should open 



OF THE SUBORDINATE LODGE. 181 



Prayer. — Thou King eternal, immortal, and invis- 
ible!* the only wise God, our Saviour! Thou art the 
Sovereign of universal nature, the only true object of 
our best and holiest affections. We render Thee hearty 
thanks for that kind providence which has preserved us 
during the past week, protecting us from the perils and 
dangers of this life; and for permitting us now to 
assemble in Thy name for the transaction of business. 

We humbly beseech Thee, our Heavenly Father, to 
preside over our assembly, to breathe into our hearts 
the spirit of love and of a sound mind ; and may each 
and all be governed by an anxious desire to advance 
Thy glory and ameliorate the condition of mankind. 

Let Thy blessing rest upon our Order, upon all the 
Lodges, Grand and Subordinate, belonging to our entire 
family of brothers. Let Friendship, Love, and Truth 

and close with prayer." "Each subordinate lodge may determine 
for itself upon opening and closing its sessions with prayer, and may 
determine upon the form to be used." — Digest, G. L. U. S., p. 123. 
The following excellent form, long used in New York, and still 
offered in some lodges there, is equally free from objections with 
that prescribed by the Grand Lodge of the United States: — 

Prater at Opening. — Almighty and most merciful God, we adore 
Thee as the Creator of all worlds and the righteous Governor of all 
beings ; upon whom we are dependent for life and all its blessings, 
and without whose favor no human enterprise can permanently 
prosper. Lift upon us, we pray Thee, Lord, the light of Thy 
countenance, and bless us while we are together this evening. May 
all things be done in the spirit of charity and brotherly kindness, 
and may our labors of love be blessed to the promotion of the best, 
interests of our beloved Order. Hear us, God, in behalf of the 
stranger, the sick, the afflicted, the widow, and the orphan; and 
bless them as Thou secst they may need. Keep us ever in Thy fear 
and wisdom, and save us all with an everlasting salvation: and to 
Thy Great Name be all the glory, as it was in the beginning, is 
oow, and ever shall be, world without end. Amen. 
16 



182 the odd-fellow's manual. 



prevail, until the last tear of distress be wiped away, 
and the Lodge below be absolved by the glory and 
grandeur of the Grand Lodge above. This we ask in 
humble dependence upon, and in most solemn adoration 
of thy One mysterious and glorious Name. Amen. 

In all Lodges the ceremony is then concluded by 
singing an appropriate Ode, when the Lodge is declared 
duly opened, all sectarian, political, or other improper 
utterance prohibited under penalty, and the brethren 
are expected to enter on the proper business of the 
evening, and the diffusion of principles of benevolence 
and charity. 

§ 8. Working of the Lodge. 

Subordinate Lodges are termed « working Lodges," 
(in distinction from Grand Lodges, which are legislative 
bodies,) because in them candidates are initiated, moral 
and social instructions given, and provision directly 
made for performing the active works of Odd-Fellow- 
ship, by the officers and members, during the ensuing 
week. But even the business transactions have an aim 
beyond themselves, the salutary exercise of the moral 
and mental powers of the members in social communion, 
and the increase of their affections in all that relates to 
our great fraternity. 

As the prescribed "Order of business" is merely 
general, we will designate the special items properly 
coming under each rule : — 

I. Calling the Roll of Officers. 

1. Charge each absentee in the Roll-hook with the proper fine for 
non-attendance, or other neglect of duty ; and note his absence on 
the minutes. 



OF THE SUBORDINATE LODGE. 183 



II. Read in (f Minutes of the -preceding Lodge-night. 

1. If any special or adjourned meetings have been held within the 
week, read them in connection, and call for corrections. 

2. If no objection be made to any of the Minutes, they are con- 
sidered approved, of course. 

3. Read the names of absentees on previous nights ; if excuses are 
accepted, erase the fines from Roll-book. 

III. Does any brother know of a sick brother, or a 
brother in distress ? 

1. Announcement of new cases of illness. 

2. Report of Relief Committee, by their Chairman. 

3. Appointment of watchers for the sick during the ensuing week, 
including the next Lodge-night; so as to allow time to notify absent 
watchers. 

4. Ordering drafts in favor of brethren, widows and orphans 
entitled to benefits or needing aid. 

IV. Consideration of previous proposals for member- 
ship. 

1. Reports of Committees of Investigation. 

2. Acceptance of Reports and balloting for Candidates. 

V. Candidates admitted. 

N. B. — Special care should be taken to have every officer prepared 
and at his post, and every thing ready, that perfect order and 
silence may be maintained. 

VI. Has any brother a friend to propose to become a 
member of this Order? 

1. Propositions received and read. 

2. Propositions accepted, if correct, and Committees appointed, 
ind endorsed thereon. 

VII. Unfinished Business appearing on the Miyiut^ 
to be attended to. 

1. Reports of Standing Committees received and acted upon 

2. Reports of Special Committees, also. 

3. Other unfinished business, in order. 



184 THE ODD-FELLOWS MANUAL. 



VIII. Has any brother any tiling to off er for the good 
of the Order ? 

1. Communications from the Grand Lodge, from Dist. Grand Com- 
mittees, from the Dist. D. Grand Master, from other Lodges, and 
miscellaneous, in the order here named. 

2. New business, applications for degrees, cards, &c. 

3. Permanent Secretary's Report of the receipts since previous 
meeting, which must be entered on the Minutes. 

IX. Closing the Lodge. 

N. B. — Allow sufficient time for any excitement to subside, officers 
to complete business on hand, &c, before closing, that all things 
may be " done decently and in order." 

The above order of business should be adhered to at 
all stated meetings. If circumstances require an early 
attention to some item coming late in order — say, the 
Report of a Committee — it can be reached thus: — As 
the N. G. announces each item in order, a motion is 
made and carried to lay it on the table until after the 
Report. Thus each item is passed until you reach 
"unfinished business," when the Report is received and 
acted on. Then the items "laid on the table" are in 
order, and are taken up regularly as before, and com- 
pleted. 

It will be seen that our duties to the sick, the dis- 
tressed, the widow, and the orphan, are especially 
considered at every Lodge meeting, and (if need be) 
provided for during the ensuing week. 

While all business, debates, &c. should be conducted 
in a strictly parliamentary manner, care should be taken 
not to render the intercourse of the brethren cold and 
formal. Respect and courtesy to all, mingled with 
that deference to motives, if not opinions, which fra- 
ternal love inspires, should never be forgotten in the 



OF THE SUBORDINATE LODGE. 185 



Lodge. But if forgotten by the speakers, the proper 
officer should promptly and firmly, yet gently remind 
them of their temporary aberration. Those personali- 
ties and sarcasms which many mistake for wit and 
humor, but which ruffle the temper, wound the feelings, 
and excite ill-will among brethren, are as entirely out 
of place in a Lodge-room as in a Church. But plea- 
santry, real wit and humor, without a sting, are com- 
mendable when time allows and the subject invites 
their indulgence. 

But when serious things and solemn rites are before 
the Lodge, especially during initiation and while con- 
ferring degrees, every thing like levity and jesting 
should be pi omptly repressed, and, if need be, rebuked 
or punished. / 

By properly and earnestly performing the work of a 
Lodge, every member and officer has his work as an 
Odd-Fellow duly laid out, prepared and furnished, that 
he may carry forward and complete it during the week 
If he does his duty out of the Lodge as prescribed 
within it, he will be made a wiser, better, and happier 
man ; the brethren will be edified and stimulated to 
good works, and the Lodge will become a powerful 
agent, in God's providence, for promoting among men 
the manifold blessings of Friendship, Love, and Truth. 

§ 9. Closing the Lodge. 

Appropriate to the opening and working of a Lodge, 
is the impressive ceremonial of closing the same. 

The business of the evening having been transacted, 
the Vice-Grand, Officers, and brethren are requested 
to place themselves in proper position to aid the desig- 
nated officer who is to close the Lodge, ^he desire of 
16* 



186 the odd-fellow's manual. 



the N. G. being formally declared, the Lodge is pre- 
pared for closing, and an appropriate Ode is sung. 

The particular duties of each officer at closing are 
then rehearsed, and should be attentively listened to, 
id order that none may be delinquent for want of know- 
ledge, or be held accountable for neglect of duties not 
pertaining to his charge. Members are commended for 
their attention to the business of the evening, and bro- 
thers thanked for their presence, and all are invited to 
attend on any future evening. Arrangements aremade 
for collecting the regalia and implements of the Lodge, 
inspecting their condition, and placing them in their 
depositories. And finally, the brother in charge of the 
entrance prepares the way for the departure of the 
brethren. 

Thus admonished and prepared, in some jurisdictions, 
the Lodge unites with a Chaplain in the following 

Closing Pkayer. — Almighty Fatner : dismiss us, we 
implore thee, with thy blessing. Let all we have done 
upon this occasion, meet acceptance and favor in thy 
sight ; and may we still continue, through thy aid and 
assistance, to increase the usefulness of our institution 
to ourselves and to all mankind. Amen.* 



* The following is the form that was formerly used in New York, 
and yet is in at least some Lodges : — 

Closing Prayer. — We bless thee, Lord, that we have been per- 
mitted to enjoy this, another Lodge-meeting. Pardon what thou 
hast seen amiss in us : and now, as we are about to separate, may 
thy blessing be with us, and with all our brethren throughout the 
globe. May brotherly love prevail, and every moral and social 
virtue adorn our lives, while members of this Lodge below ; and at 
last may we be admitted to the joys of a better world: and thino 
b? the power and glory, forever and ever. Amen. 



OF THE SUBORDINATE LODGE. 18' 



After the prayer, the Lodge is declared duly closed, 
the time of the next meeting is proclaimed, and the 
brethren separate, as brethren of one family always 
should depart from any assemblage, IN peace. 

We close this section with the earnest admonition of 
Past D. G. Sire, Albert Case :— 

"Brethren, may it never be said by the uninitiated, 
that we are deficient in those practical characteristics 
of the Order, which, when truly and systematically 
adhered to, cannot fail to distinguish us above those 
who refuse to knock at the door of our temple, and 
gain a knowledge of our mysteries. Let us not forget 
that, while we cultivate the perfection of our fraternal 
duties, we shall improve in the knowledge of Deity, of 
our duty to Him, to our neighbor, and to ourselves : 
Friendship will bind us together, Truth w T ill direct us, 
and Love will make our labors easy ; so that, at the 
last, when we are summoned from the terrestrial Lodges 
to the Grand Lodge Celestial, we may leave form and 
ceremony behind, find our work approved, and, as the 
mysteries of Heaven are unveiled to our admiring vision, 
we may arrive at its perfection, and enjoy its benefits 
throughout ages eternal." Even so may it be ! Amen. 

§ 10. Work out of Lodge. 

Closing the Lodge does by no means suspend the 
work of its officers and members. Proper provision 
having been made and instructions given, in the Lodge, 
the Committees are now to pursue their labors : the sick 
are to be systematically and kindly visited, the dis- 
tressed are to be relieved, the widows and orphans to be 
attended to, and the needy and suffering to be searched 
out preparatory to being reported at the next meeting. 



188 THE odd-fellow's manual. 



The principles of good-will and brotherly love are to be 
carried out in social and domestic intercourse, outside 
the walls of the Lodge-room. The world itself is one 
vast Lodge of brethren, and the lessons acquired in the 
weekly meeting of the few, should be reduced to daily, 
constant practice among the many. And especially is 
that temple, the body, which is the residence of the 
Holy Spirit, to be further enlightened and purified, and 
rendered the abiding-place of Friendship, Love, and 
Truth. 

To prepare "the Odd-Fellow for these daily duties and 
privileges of life, and to direct him in their proper per- 
formance and use, is the great end and aim of the 
weekly meeting in the Lodge-room. The work of the 
Lodge being but a school to exercise him in his proper 
work of Odd-Fellowship in his own heart, in his family, 
and in the world at large. The tokens and emblems of 
the one are designed to direct his mind to the sun, the 
moon, the stars, the light-woven bow on the cloud, the 
open hand, and all the other visible and invisible ob- 
jects in the other, which speak of God's goodness, and 
man's duties, and nature's blessedness, and make them 
incitements to the pursuit of knowledge and virtue. 

Careless, indolent, or ill-instructed, therefore, must 
he be, who rests satisfied with a mere attendance on 
Loclge-meetings, and whose mind and heart reach not 
beyond the mere routine of its workings, the letter of 
its lectures and charges, or the outward appearance of 
its forms, emblems, and allegorized representations. 
The true Odd-Fellow, using these but as an outline 
map, will study them that he may fill up their vacancies, 
understandinglv mark out his journey in the world, and 
pursue bis life-pilgrimage, knowing whence he coineth, 
whither he goeth, and what he doeth. 



DUTIES AND DEPORTMENT OF ODD-FELLOWS. 1SI J 



CHAPTER X. 

DUTIES AND DEPORTMENT OF ODD-FELLOWS. 

Each member, whatever be his rank or station in the 
Order, has certain duties to perform and obligations to 
discharge by virtue, simply, of his membership, as an 
Odd-Fellow. These exist and surround him in every 
situation and condition in which he may be placed in 
life, public and private, in the Lodge and in the bosom 
of his family. He is an Odd-Fellow, first, middle, and 
last: an Odd-Fellow always, whether a Grand Master 
or a mere initiate, wherever and whatever he may be. 

And in consequence of these acknowledged duties 
and obligations, we claim the privilege of observing the 
conduct of all our brethren, as well out of the Lodge as 
in it, for brotherly approval, advice, admonition, or 
correction. A few special remarks, then, on those 
duties which each member of our Order owes, as an 
individual Odd-Fellow, seem appropriate in this place. 

§ 1. Lodge Attendance. 

Some members are very faithful in Lodge attendance 
until they have "passed the Chairs," or until they find 
they cannot succeed in doing so, and then their zeal 
suddenly cools down, and they seldom attend, except to 
pay their dues, and even these they sometimes send in 
by a neighbor ! Be not one of these. And never vote 
for, or aid in any way to elevate to the honors of the 



190 THE ODD-FELLOW'S MANUAL. 



Order, any brother whom you have good reason to 
believe one of this class. They love not the principles 
— their hearts are not in the works of Odd-Fellowship. 
It is time that those who unite with us, not because 
they love to do good, but for <<the loaves and the 
fishes," should learn that they have mistaken their aim. 
that we prefer to honor, above all others, the workers in 
our ranks, the lovers of our principles. 

P. G. M. A. E. Glenn, Editor of « The Ark," Columbus, 
0., speaks very plainly to those who, from any light 
cause, have allowed their zeal to cool down into ab- 
senteeism : — 

"Tell us why you neglect the Lodge? Where are 
you on the evenings of our meetings? What has hap- 
pened to wean you away from the Hall, where, in other 
days, you were always present ? Are you tired of Odd- 
Fellowship ? When you were sick, and in distress, 
were you neglected ? When you needed watchers, did 
you not have them ? When you were entitled to bene- 
fits, were they not paid you? If you have been neglected 
in any manner, have you made complaint, and has nc 
remedy been applied ? If so, then we must acknowledge 
you have had some cause for absenting yourself fr< m 
the Lodge. But we think few cases of neglect, such as 
we have mentioned, have ever occurred. We do not 
know of one ; and consequently there must be other 
reasons for being absent from the Lodge. We hope 
and trust brothers have not found other places, apart 
from their families, where they can spend their evenings 
more agreeably than among their brothers in the Lodge- 
room. We would not insinuate such a thing ; but we 
know there are many who never come to the Lodge, 
that could do so as well as not, and who should attend." 

The same writer also properly adds — " What is more 



DUTIES AND DEPORTMENT OF ODD-FELLOWS. 191 



discouraging to those who always attend, upon whom 
mainly depends the Lodge business, than to see a thin 
attendance ? It would oftentimes seem as though but 
few had any regard for the Order ; and yet, those who 
do not attend are generally the first to complain if 
they are neglected in sickness, or fail to receive benefits 
when entitled to receive them. 

" The sociability which should always exist among 
Odd-Fellows, and particularly between members of the 
same Lodge, cannot exist if they do not meet once a 
week in the Lodge-room. These meetings make us 
more familiar, we know each other better, and are 
more sociable and friendly. When one is summoned to 
watch with a sick brother, and he goes to the house of 
one he has not met in the Lodge for a year, does he feel 
like watching with a brother ? Does the sick brother 
feel as though Odd-Fellows were with him ? Certainly 
not to the degree he would, if they had met w T eekly in 
the Lodge-room." 

P. D. G. Sire, Albert Case, while editor of "The 
Covenant," also urged to the same purpose: "There 
are many reasons to be urged in favor of a general 
attendance on the meetings of the Lodge. Our Lodges 
are deliberative assemblies, and the business they transact 
is, I apprehend, of more importance than many of the 
members imagine. The reception of members, the dis- 
position of the funds, and all the immediate and direct 
operations of the institution, is the work of the Subordi- 
nate Lodges. The entire character, standing, and sue 
cess of the Order, depend, in a great degree, on the 
manner in which the business of these Lodges is con- 
ducted. 

"If the meetings of subordinate Lodges are neglected 
by the members, the business may be transacted in 8 



192 THE ODD-FELLOW'S MANUAL. 



careless, loose, and injudicious, if not in an unlawful 
manner. In such an event, negligence will oe apt to 
mark all its operations, the inevitable consequence of 
which must be, that, from want of suitable attention to 
the qualifications of candidates, bad men will obtain 
admittance, the funds will be squandered or misapplied 
to improper purposes, and the Lodge ultimately ruined, 
and an injury inflicted upon the character and interests 
of the institution generally. Therefore it is the duty of 
every member to attend the meetings of his Lodge as 
often as circumstances will admit. He should not ne- 
glect them for any trifling cause. The interests of the 
institution and his Lodge, which it is his duty to watch 
over, and labor to promote, and to guard against abuse, 
demand it." His own interests, in case of sickness, 
travel, and distress ; and the interests of his family, in 
case of his decease, demand it. 

§ 2. Payment of Dues. 

Even heaven-born benevolence must have material 
means by which to operate in this world. Hence 
another important duty of each member is, the prompt 
payment of his dues. He owes it not only to himself 
and family, but to the Order. John Randolph professed 
to have found that the philosopher's stone consisted 
simply in these four words — "Pay as you go." But an 
Odd-Fellow will more surely find it in the three words — 
" Pay in advance." There are few old members of the 
Order who cannot relate some case of peculiar hardship 
caused by non-payment of dues. Some good, but care- 
less brother, who neglected this small item of.duty until 
he was suddenly called out of this life, was found to be 
not beneficial, and his widow and orphans, when most 



DUTIES AND DEPORTMENT OF ODD-FELLOWS. 193 



in need, were left destitute of all ler/al claims on the 
funds he had for years been aiding to accumulate. 
Such cases, too frequently occurring in our Lodges and 
Encampments, may be yours. Let every member, then, 
be careful to keep himself " good on the books." And 
as the surest mode of providing against occasional 
scarcity of cash, or sudden and long absences from 
home, see that you are always in advance of the claims. 
Let a memorandum be kept in some book or place where 
it will be seen frequently, not only by yourself, but by 
your Avife or other interested person, lest you may forget 
it and fall behind the times. Better even pay for six 
months ahead, at the commencement of a term, than 
fall in debt to your Lodge or Encampment. But, at all 
events, be sure to "pay in advance." 

§ 3. Conduct in Debate. 

Exercise yourself in the discussions of your Lodge ; 
not for the purpose of mere debate, contention, or "love 
of opposition," but to improve yourself in suitably ex- 
pressing your sentiments, and to render yourself useful 
to the Order. For this purpose, make yourself well 
acquainted with the rules of order and debate, that you 
may not violate them. Note what is peculiarly easy 
and correct in the style and manner of others, that you 
may engraft it on your own. Study well each subject 
you intend to discuss, in all its bearings and tendencies, 
that you may have a well digested opinion of your own 
to express. Avoid every appearance of disrespect for 
the opinions and motives of others, and strive, not 
merely to repeat what others have said as well, before 
you, but to shed new light upon the question. And 
clothing your ideas in few words, fit and expressive, de 
17 



194 THE ODD-FELLOW'S MANUAL. 



liver tnem in a clear tone, in a calm but impressive 
manner, and then take jour seat. A wordy, windy 
speaker, or one who « tears a passion to tatters, to very 
rags," every time he rises, as well as one who is always 
" bobbing up and down" to sputter out his ideas, is sure 
soon to lose all respect and iofluence, if, indeed, he does 
not so vex the Lodge as to induce it to vote down nearly 
every measure he advocates ! 

Do not, then, suffer your temper to be ruffled by any 
opposition, or misrepresentation even. If the latter is 
plausible, and seems likely to mislead others, a "calm, 
plain correction will put all right again. If it is forced, 
and evidently made to gain a point, depend on it, the 
good sense of your brethren will perceive it as clearly 
as yourself, and rebuke it more effectually than you 
could do. Be sure to be always "in order." 

§ 4. Gentlemanly Conduct. 

The world once thought, as a few seem yet to sup- 
pose, that to be an Odd-Fellow, a man must be " a jolly, 
roystering blade," full of quirps and jests, ready to 
crack his joke, or sing his song, or play off some rude 
trick on a stranger, or engage in a drinking bout or 
gormandizing feast. And though a very few among us 
may furnish some faint shadow for such an opinion, how 
widely different is the requirement of every part and 
portion of all our lectures and charges ! Odd-Fellows 
should all and always be gentlemen. And by this term 
we mean precisely what the word itself means — men of 
kind, gentle, affectionate hearts ; conjoined, if possible, 
with refined tastes and cultivated minds, with courteous 
speech and easy manners. But let the mental qualifica- 
tions and outward appearance be whai they may, the 



DUTIES AND DEPORTMENT CF ODD-FELLOWS. 195 



heart must be right. That right, and the man will be a 
gentleman — one of nature's making. 

Honesty — that primal qualification, without which no 
man can bean Odd-Fellow — absolutely requires that, 
brethren whose mottoes are "In God we trust," and, 
"Friendship, Love, and Truth," and whose work is 
iJ the diffusion of the principles of benevolence and 
charity," should, in all their intercourse with the world 
and each other, (and especially in the Lodge,) illustrate 
those mottoes and diffuse those principles by a living 
example. And whoso does this, is a gentleman, belongs 
to the highest style of man. We care not what may be 
his descent, his occupation in life, (provided it be honest,) 
his personal appearance, or his dress : true gentility re- 
sides not in these fortuitous, factitious, or external cir- 
cumstances, but in the heart of the man. And hence 
every true Odd-Fellow — he who is friendly, truthful, 
sympathizing and benevolent, in soul, is, and will be 
always, a gentleman. 

Cheerful, or mirthful even, he may be in all proper 
times and places ; but he will not jest with sacred 
things, nor treat the solemnities of our mysteries with 
a levity unbecoming one who understands their mean- 
ing and importance : least of all will he indulge in 
rudeness of speech or vulgarity of action on any occasion 
requiring decency of conduct and seriousness of mind. 



§'5. Correctness in Working. 

We have treated elsewhere of the importance of re- 
membering what is called the written and unwritten 
work of the Order, but its utility induces a few addi- 
tional remarks in this place. 

The ideas is well as language employed in the initia- 



196 the odd-fellow's manual. 



tor j ceremony, and in the lectures on the degrees, j,re 
beautiful and instructive enough to pay for the laboi of 
carefully stowing them away in the memory. But where 
the verbal memory is not very good, the sentiments 
themselves, in their regular order, should be thus 
treasured up. Many an hour of meditation may be 
profitably occupied in considering their teachings. 

And especially should the working language of every 
Lodge-night be committed to memory by every brother 
aspiring to bear an office or pass the Chairs of his 
Lodge. The recitals of each officer are brief, and in 
familiar language, and jmay be readily committed in 
turn by any one who will give attention to them. The 
practice of using the book is a clumsy and embarrassing 
one ; one that greatly impairs the intended effect of the 
work of each evening and of initiation ; and one, too, 
which all State Grand Bodies should utterly abolish and 
forbid, as a few have already done. 

When we consider our unwritten work, however, that 
it is the universal language by which alone we may 
know, or be known of, a brother of whatever nation or 
language, and give or receive aid without fear of impo- 
sition, its correctness becomes a matter of very great 
importance. Our former illustration of a common vault 
and lock, with separate keys for each owner, is an ap- 
propriate one. Look at those keys. They are precisely 
alike; each slit and curve in any one is found in all the 
rest ; and each finds a corresponding projection or in- 
dentation in the lock to answer to it. The lock of the 
treasure- vault is unalterable; but the keys may be 
altered if their owners please. Suppose several of 
these proprietors (considering these slits and curves to 
be "mere trifles") alter their keys to suit the fancy of 
each. What is the consequence ? Needing some of 



DUTIES AND DEPORTMENT OF ODD-FELLOWS. 197 



the treasure in the vault, they apply their keys to the 
lock, but t'ley will no longer fit and open it. Having 
no other proof of part-ownership, they must lose their 
share of the treasure, unless they can alter their keys 
back again to the original pattern. So with our un 
written work, and the immense moral, social, and pecu- 
niary treasures of the Order of which that work is the 
kev. Let no one presume to alter it, to suit an idle 
fancy, or neglect to render himself perfect in its use. 
Obtain the correct mode of performing it, from the 
proper sources, and then impress it strongly on your 
memory, that you may retain it. 

§ 6. Voting and Balloting. 

As the laws and acts of our Lodges are designed to 
be an expression of the will of the members, it becomes 
the duty of every member to vote when required, on any 
subject of interest or importance to his brethren or the 
Lodge. But especially is this the case in the admission 
of new members. Here each vote counts, and the omis- 
sion of a single negative may work great injury to a 
Lodge and the Order. The responsibility of each 
member is therefore increased, just in proportion to the 
power vested in him to prevent the evil. Now. while 
some of our brethren are too ready and willing to use 
the black ball, there are others — far too many, who 
shrink from using it under almost any circumstances, as 
if it were a base instrument. And not a few others, 
irritated by an occasional wrong use of the secret nega- 
tive, would abolish it altogether, and require every 
brother to state his objections in the open Lodge. Let 
cs. therefore, consider the uses and abuses of our ballot. 

The secret ballot was instituted to aftbrd the utmost 
17* 



198 the odd-fellow'^ :; 



freedom in expressing the individual will. By it, the 
most timid is enabled to give his .assent or dissent to 
the placing of every stone in the great Temple of our 
Fraternity, una wed by the wealthy or influential brother 
at his side; fearless of the betrayal of his vote to the 
candidate by any weak brother who may happen to be 
in the Lodge : -jure from the knowledge of the can- 
didate, even should he afterward be admitted to mem- 
bership. Thus the absolute freedom of choice is' secured, 
as fully and perfectly as human wisdom can contrive 
means to do so. And, surely, in a brotherhood so 
y united, the fullest freedom in rejecting proposed 
ates should not only be allowed, but insisted on. 
And every brother who will rightly consider the subject, 
will perceive that it is his duty not only to maintain 
that right for others, but to exereit 

True, it may be, and sometimes is abused. But this 
only calls more loudly for its right use and careful 
preservation in its greatest purity. And for this pur- 
our laws providing against the indulgence of 
personal pique, or party or sectarian prejudices, should 
be rigidly enforced against all offenders. Nor only 
this, but every brother should, by unvarying precept 
and example, enforce the right use of the ball 
carefully abstaining from any wrong use of it in hi3 
own case. 

If a candidate is proposed, with whom, unfortunately - 
we have had a collision in business, in politi 
religion, or in social intercourse, we should a: 

;:e a rigid scrutiny of our opinions and feelings 
concerning him. The circumstances which led to that 
collision should be inquired into anew. Our own doings, 
and sayings, and deportment, during it. should be \ 
in careful review. If this still leaves us averse to him, 



DUTIES AND DEPORTMENT OF ODD-FELLOWS. 199 



we should inquire concerning his principles and disposi- 
tion, of his most intimate friends. If these are good — ■ 
if no other act than that collision testifies against him, 
we may be sure that we rest under some mistake or 
misunderstanding which a friendly interview would 
remove. Seek him, then, and an enemy may be lost 
and a friend gained, in wdiose favor we may conscien 
tiously vote. A worthy brother once observed, "If 
the difficulty is only between the candidate and myself, 
I always vote for him; because I know that if he will 
only come into our Lodge, and heed the principles of 
the Order, we shall soon be friends again.!' He under- 
stood the uses and tendencies of our Order. 

But if, after all efforts, you are compelled to consider 
a candidate deficient in moral or social qualities, your 
duty is clear, is imperative — cast the black ball. If, 
in safety to yourself, you can forewarn his friends of 
your intention and the reasons therefor, do so, that he 
may be duly admonished, and, if possible, reformed. 

Many brethren, not considering all the doubts and 
motives which may induce a brother to cast a black 
ball, nor all the meanings that ball is therefore intended 
to express, have come to consider this small but powerful 
weapon of an Odd-Fellow's will as having only an evil 
meaning. This is a great and injurious error. It 
expresses not only a sense of condemnation, but of 
doubt or indecision. It may imply that the voter knows 
the candidate to be unworthy, but it may also mean 
that he lacks evidence to satisfy him that he is worthy. 
Black-balling a candidate, then, is not "branding him 
as a bad man," as some brethren suppose, and who 
therefore refrain from using it in cases of mere doubt, 
to the great injury of the Order. 

In most cases of doubt, or want of sufficient evidence. 



-- THE ODD-FELLOW'5 MASTJAL 



ask a postponement of the ballot, giving the reasons, 
chat information may be furnished, and that you may 
vote understandingly and decidedly. 

Remember, then, tl.at the secrecy of the ballot must 
be / nirity. Resist every attempt to 

impair or lessen its security; above all, to abolish it. 
Let no abuse of it ever induce you to deprive the Order 
of this safeguard to a free expression of the will of each 
member. If a man is not positively known to be 
worthy of admission, let no motives of false delicacy, 
or fear of giving offence, induce you to refrain from 
ing a black ball. But in casting it, be careful to 
I e^v on the appearance of mere personal, party, 
sectional, or sectarian motives. And be vigilant in 
preventing any abuse of it by others. However dis - 
greeable and painful the duty, see that our laws in this 
respect are faithfullv obeyed by others as well as your- 
self. 

| 7 Duties to Self a ly. 

The love of self is made, by Christianity, the measure 
of love for our neighbor, not forgetting that " our 
neighbor is the suffering man, though at the farthest 
pole." We are to love our neighbor as ourselves, not 
better than ourselves. "While we do unto others as we 
would have them do unto us, we must also remember 
chat < ; he who provideth not for his own, and especially 
for those of his own household, hath denied the faith, 
and is worse than an infidel.'' Odd-Fellowship in its 
teachings is perfectly accordant with this instruction. 
Its great, first qualification, Honesty ^ covers the entire 
ground of all man's relations and connections in life". 
Ne man can be a good Odd-Fellow, who neglects his 



DUTIES AND DEPORTMENT OF ODD-FELLOWS. 201 



business, suffers his affairs to become embarrassed, pro- 
vides not well and truly for his family, leaves his duties 
rest with added cart' on iiij wife and children, "to 
attend to Odd-Fellowship." Attend to Odd-Fellowship ! 
Mistaken man: in that very neglect he is neglecting 
our Order. He is providing trouble for his brethren in 
the accumulation of troubles for himself and family. 
He iu imbittering the minds of that family, and arraying 
its influence and the influence of its friends, against the 
Lodge. He is bringing reproach on himself and on us ; 
for we are likely to be censured as the cause of his 
neglect, and his seducers from duty. 

There are special occasions enough, when duty to the 
Order, or to its sick and distressed members and fami- 
lies, calls our members from their domestic affairs, 
without making ordinary occasions an excuse for wast- 
ing whole days and half nights in mere talking, loitering, 
and idleness, under pretence of " attending to the duties 
of the Order." Two, or at most three evenings a week, 
to attend subordinate and Degree Lodge, and Encamp- 
ment, are usually sufficient. And if these be rightly 
improved, your family will willingly submit to your 
absence on the few special calls that occur in the course 
of each year. Only be faithful and attentive to your 
home duties, and you will find no difficulty in gaining 
their hearty assent to your attention to Lodge and 
Encampment duties. 

So in the other relations of life. Odd-Fellowship 
requires of her members attention to them all, public 
and private. It is the mark of a narrow soul or an ill- 
regulated mind, to become absorbed in one set of duties 
and relations, to the abandonment or partial neglect ot 
the rest. And it is a sad mistake to spend the precious 
moments waiting to perform some great deed of good, 



£02 THE ODD FELLOW'S MANUAL. 



when every hour may witness some small kindness 
shown, some little utility performed. For, after all, 
life is made up, not of great necessities and wants, not 
of great acts and performances, but of numerous small 
ones. Each passing hour bears on its wings some call 
for duty to self and others. Do that, hour by hour, 
and your whole life will be one of utility and blessed- 
ness. It were as absurd to ask to live your life by 
years at a time, instead of moments in succession, as to 
dream of performing your duty in great deeds alone, 
to the utter neglect of the small but constantly recur- 
ring kindnesses to your family, your friends, and com- 
munity around you. Be an Odd-Fellow, then, always 
and everywhere; in your closet, at your fireside, in the 
social circle, at the festal board, in the abode of poverty 
or house of mourning, at the public gathering, and in 
the Lodge-room, remember and live the teachings of 
Odd-Fellowship, that you may be a blessing and a 
praise to it and to the world. 



CHAPTER XI. 

OF COMMITTEE-MEN AND COMMITTEES. 

In large Lodges, or those whose situation and cir- 
cumstances create a large amount of business, special 
meetings and long sessions may generally be avoided 
by intrusting the arrangement and consideration of 
matters requiring much time and labor, to well-chosen 
Committees. But men who are careless in attendance, 
jr indolent in working, or deficient in patience or judg- 



OV COMxMITTEE-MEN AND COMMITTEES. 203 



ment, should never be placed on such Committees, or, 
indeed, on any Committees ; or if placed there, should 
be compelled to perform the duties assigned them by a r 
rigid enforcement of the laws. 



*©• 



. § 1. General Duties of Committees. 

The first-named member of a Committee is the Chair- 
man thereof until the Committee meets and chooses its 
Chairman in due form. As a false delicacy frequently 
prevents any movement to elect a Chairman, care should 
be taken to place the most active and best qualified 
brother at the head of each Committee. But as this 
cannot always be done, any error in the appointment 
may easily be remedied by the person appointed. 

Thus, if appointed on a Committee for which you are 
sure you are not qualified, and cannot qualify yourself, 
or- whose meetings you cannot attend, at once respect- 
fully decline serving, frankly stating the reasons, that 
another better qualified or prepared may be appointed 
in your stead. Never accept an office of any kind 
which you feel confident you cannot render yourself 
competent to fill, or to whose duties you cannot attend. 

If appointed, and induced to accept, resolve to attend 
to it as if you alone were the Committee. Fix a time 
and place for the meeting, with consent of the other 
members, and notify the absent ones accordingly. Be 
there yourself precisely at or before the minute ap- 
pointed. If others are negligent in such promptness, 
impress upon their minds the importance of punctuality, 
even if it has to be done, as a last resort, by reporting 
their neglect to the Lodge." No man has a right, social 
or moral, to waste the precious time of others by keep- 
ing them waiting on his tardy movements. Even fifteen 



204 THE odd-fellow's manual. 



minutes thus lost would make an aggregate of one hour 
where four brethren are concerned in it. 

If you are the first named of the Committee, as soon 
as the first meeting assembles, require them to elect a 
Chairman, on the ground that every body of men has a 
right to choose its own officers. This done, urge the 
entire attention of the Committee to the business hi 
hand, until all is accomplished that can be, at that 
sitting ; until, if possible, the whole affair is thoroughly 
investigated, and the full report is understanding^ 
agreed to and signed. " Business first, pleasure after- 
ward." It is wrong to spend time in chit-chat, or idle 
discussions, to the delay of business. It only confuses 
the mind, and often keeps brethren from other engage- 
ments, or their families, and leads them to feel careless 
about attending thereafter, when such waste of time is 
the consequence. Postpone, therefore, every thing till 
after the main object of your meeting has received 
proper attention. 

Some Committees are so important, and their duties 
so regularly recurring, as to require more than the 
above general remarks. We give them, therefore, 
special directions. Their number and their names vary 
in different Lodges, but the following subjects embrace 
them all : — 1st. Investigation of applications for mem- 
bership. 2d. Examination of articles furnished and 
bills presented. 3d. Examination of the accounts of 
the Treasurer and Secretary at the close of each term 
or quarter. 4th. Disposal and management of the 
funds, loans, bonds, &c. held by the Lodge. 5th. Su- 
pervision of the regalia, furniture, fixtures, and other 
properties of the Lodge. 6th. Trial of members 
charged with offences. 7th. Relief of disabled mem- 
bers and distressed brethren. In some Lodges the 2d 



OF COMMITTEE-MEN AND COMMITTEES. 205 



and 3d are performed by the same Committee; and in 
others the 3d, 4th, and 5th are discharged by the 
Trustees of the Lodge. The interested reader will ex- 
amine accordingly, under those several sections. 



\T 



§ 2. Investigating Committee. 

There is no Committee more important than this, 
especially in new Lodges, where there is a strong desire 
to increase the membership rapidly ; or in large towns 
and cities, where men are not personally so well known 
to each other, and where, therefore, the Lodge must 
rely wholly on the report made to it respecting a can- 
didate. If this Committee is careless in the performance 
of its duty, or lax in its standard of social and moral 
qualifications, in but a single instance, a grievous if not 
irreparable injury may be inflicted on many brethren, 
on the Lodge, and on the Order. Years may elapse 
before the evil can be arrested ; certainly before its 
consequences can be repaired. 

Even a man esteemed to sustain a good moral cha- 
racter, may be socially such that his admission will be 
worse than that of an outright bad man. The latter 
would be ejected at once, easily and lawfully ; but the 
former may foment disturbances and strifes, and get up 
factions and divisions, and introduce annoyances in the 
shape of unpleasant words and looks, so cunningly, that 
charges and specifications cannot easily be preferred, 
or conviction procured ; and yet a nest of wasps would 
be scarcely a less evil in the Lodge each night, than all 
would at last acknowledge him to be. But before such 
unanimity can be produced, the injured, the peaceably 
disposed and the honorable will have left, disgusted and 
grieved, and the Lodge is not only weakened, but its 



206 THE ODD-FELLOW'S MANUAL. 



character almost ruined in public estimation. And all 
this, merely because an Investigating Committee was in 
an easy humor, or too indolent or careless to make the 
necessary inquiry. 

Therefore we say, let no man be placed on that Com- 
mittee as a mere compliment. Select active, resolute 
men, who understand the duty, and will perform it 
faithfully; men of good moral and social character, 
and who will require the same in others. 

And let every member of such a Committee feel re- 
sponsible, as if he were the Committee ; as if the entire 
character, funds and welfare of the Lodge rested on his 
decision. Let him, in making inquiry, insist on having 
sufficient time to write abroad, if the candidate is not an 
old resident. Demand at least as careful inquiry as you 
would concerning an individual to whom you are about 
to lend a large sum of money. Reflect that our Lodge 
is our family, and that admission into it, frequently, 
almost necessarily, admits into our domestic circles also. 

Now, what characters are we willing to receive into 
the intimacy of a fraternal intercourse with ourselves, 
our wives, brothers, sisters, sons or daughters? Does 
this question go too far ? Consider a few consequences 
of admission into our Order. 

1st. If laid on the bed of sickness, the candidate (if 
become a member) may be the visitor to call on you 
freely, mingle with your family, and impart to them the 
benefits allowed by your Lodge. Is he such a one as 
you would allow in this intimacy when you are, perhaps, 
unconscious of his doings, and at all events unablo 
closely to observe his conduct? Is he a man of princi- 
ple, of honor, of goodness of heart ? If not, why report 
in his favor ? 

2d. When you are sick or dying, he, if a member, 



OF COMMITTEE-MEN AND COMMITTEES. 207 



may be detailed to sit at your bedside during the silent 
watches of the night. He will mingle with jour loved 
ones when they most need sympathy and support, and 
when this want will render them most open and con- 
fiding. He will administer the medicines on which your 
life depends, when your family sleep under the double 
influence of deep grief and great weariness, and he is 
required to attend you with all a nurse's prudence and 
a brother's tenderness. And should death invade the 
citadel of life, he will be amid your mourning family; 
perhaps at midnight ; their aider, consoler, and friend. 
Is he the man of kindly feelings and purity of life to be 
thus deeply, confidingly trusted in the craving want of 
sympathy, in the unguarded hours of mourning agony ? 
If not, how can you, in justice to your own and your 
brethren's families, refrain from doing your utmost to 
keep him out of your Lodge ? 

3d. When your mortal life has been dissolved by the 
chemistry of death, your widow and orphans may become 
the charge of your "brethren of the mystic tie." Then 
the proposed candidate, if a member, may be brought 
into a peculiar nearness to them as an official guardian 
and adviser. These duties may pave the way to many 
opportunities to pervert the tender principles of youthful 
gratitude and confidence, and abuse the trust of the widow 
and her orphans. Though a majority of the Lodge guard 
carefully their interest in its funds, his injuries may reach 
deeper, far deeper than they can -guard against. Has 
he, then, that humanity which will make him truly fra- 
ternal in watching over their interests and welfare? 
Will he often "visit the widow and the fatherless in 
their afflictions," and yet prevent his visits from being 
a blighting curse, by keeping " himself unspotted from 



208 THE odd-fellow's manual. 



the world ?" Can you answer r>ositively in the affirma- 
tive ? If not, how can you report favorably ? 

The man of lax morals or loose principles; .the de- 
spiser of public opinion in matters of reputation; the 
slanderer and contemner of female virtue ; the man who 
readily infers evil of others, and is free to insinuate his 
surmises against reputation; the unfeeling, the selfish, 
the vindictive, the jealous, the avaricious, the mean 
in conduct, are unfit to be members in our living 
Temple sacred to Friendship, Love, and Truth. That 
some such are already within its Avails, but adds to the 
earnestness of our entreaty, to bring in no more such to 
fill up the vacancies we are making among their number 
by suspensions and expulsions. 

But if satisfied, from an examination of the candi- 
date's life, and especially his conduct in his family or 
among his intimate associates, that, notwithstanding the 
frailties common to our nature, he is still a man of 
humanity and sound principle, and worthy a seat in 
"our family," report in his favor at once. The influ- 
ences of Odd-Fellowship cannot render such a one worse, 
but will certainly make him a better man. But if 
doubtful, merely doubtful, report it, and give the 
Lodge the benefit of your doubt. Rejection is but for 
a few months, not for all time. It does not decide that 
he is positively unworthy, but only that he is not known 
to *be worthy. 

§ 3. Finance Committee. 

The members should be practical men, well acquainted 
with business in general, that they may judge correctly 
concerning charges made for work done or articles fur- 
nished, and therefore of the quality of workmanship, 



OF COMMITTEE-MEN AND COMMITTEES. 200 



materials, and goods. They should be in attendance a* 
each Lodge meeting, and not only read each bill, and 
know that the work or articles were ordered, (of which 
the Recording Secretary can inform them,) but they 
should ascertain from the Committee or officer ordering 
the same, that the bill is correct ; and then examine the 
work or articles themselves, and see that they are what 
were ordered. At least a majority of the Committee 
should endorse the bill as correct, and the Secretary 
should not read it, nor the Lodge order it paid, without 
such endorsement. 

§ 4. Auditing Committee. 

The members of this Committee should be careful 
accountants and good bookkeepers. They should meet 
for their quarterly work at least before the first night 
of the new quarter. When assembled, the Permanent 
Secretary and the Treasurer should also be present to 
aid them in their investigation, and the Recording 
Secretary with his books, should also be on hand, with 
all bills, receipts, and other vouchers. If the books have 
been properly kept, and the vouchers regularly labelled 
and filed, the task will be comparatively easy and brief; 
and if they have not been, it is the Committee's duty to 
report the neglect and the delinquent to the Lodge. 
And in no case, and under no circumstances, not even 
with the most exact and scrupulous officers, should any 
pecuniary act be taken for granted, or any part of the 
examination be lightly or carelessly hurried through or 
passed over. No man is infallible ; none are exempted 
from occasional mistakes ; and the very portion thus 
slighted may contain the important error. 

Now for the mode which frequent experience has 
18* 



210 THE ODD-FELLOW'S MANUAL. 



taught us is the best in which to conduct the examina- 
tion. 

The Chairman, the Permanent Secretary, the Re- 
cording Secretary, and the Treasurer, (each of whom 
lias a Report to draw up,) will provide themselves with 
materials for taking notes of all such items as they may 
desire to embody in their Reports. Then, one of the 
company will take the Record Book and the bills and 
receipts ; a second, the Draft Book and cancelled drafts ; 
a third, the Treasurer's Book and his receipts to the 
Permanent Secretary; a fourth, the Permanent Secre- 
tary's Blotter or Nightly Book, and a fifth, his Ledger. 
The whole can be gone through with, in the order here 
named, night by night, beginning with the last Quar- 
terly Reports and the first night's record of the quarter. 
Each, in turn, will find in his book, or vouchers, the 
items or amounts named, (if there,) and call them out, 
and check each with a pencil to note it as correct. If 
not correct, make it so, or, if doubtful, make a memo- 
randum of item, book, and page, for future reference. 
If every thing is correctly entered and properly vouched, 
then go through again, as before, to add up the amounts 
of each entry or page, and see that the footings are 
correct, and your work of auditing is completed. 

The Chairman, Secretaries, and Treasurer, having 
taken down the items for their Reports, can now pro- 
ceed to draw them off in due form for presentation to 
the Lodge. 

If the auditing is carefully performed, in the above- 
described method, it will not "need doing over again." 
Only remember that nothing is gained, but much time 
and labor may be lost, by being in a hurry; therefore 
"make haste slowly," and as you proceed,, be sure of 
each item and of each figure ; for every figure is -a, fact 



OF COMMITTEE-MEN AND COMMITTEES. 21] 



§ 5. Trustees and Curators. 

In nearly all our Lodges, the duties of these two 
offices are vested in the Trustees alone ; we therefore 
treat of both in the same section. 

These officers should, at regular intervals — say, semi- 
annually — carefully inspect all the regalia, furniture, 
and other personal effects of the Lodge, noting their 
condition, putting them in good repair, and report their 
probable value to the Lodge, with suggestions for addi- 
tions, or their better preservation. To facilitate their 
labors, they should enter a list thereof in the Trustees' 
Book, (for every Lodge should insist on such a book 
being kept by its Trustees and Curators,) with the 
original cost of each article. And in the same book 
they should also enter this Report in full. 

The funds of the Lodge, whenever they accumulate 
in the Treasury to an amount greater than is necessary 
to meet the probable demands of the Lodge for current 
expenses, should be promptly and carefully invested by 
them, to the best advantage. They should ask the best 
security — the first bond and mortgage on real estate of 
double the value of the loan, if it can be procured — and 
at least ample security besides the mere credit of the 
borrower, however fair, his reputation or ample his 
means. For as they will demand this of the poor bor- 
rower, who will find it difficult to procure security, fair 
dealing should lead them to require it of the wealthy 
one, who can easily procure it. 

A regular statement of all such transactions, with the 
payments of interest, should be kept in the Trustees' 
Book, ready for immediate use, and the reference of 
the Lodge, and of the Auditing Committee. 



212 THE odd-fellow's manual. 



It is their duty. also, to consult the Lodge in regaid 
tt making all loans, or withdrawing them. They should 
collect all interest moneys as soon as they become due 
to the Lodge. 

They should never be authorized to draw money, 
except from the Treasurer, by draft ordered by the 
Lodge ; and should be required to pay over promptly 
all moneys received by them for the Lodge, to the Per- 
manent Secretary, to be reported in his receipts to the 
Recording Secretary, and paid over to the Treasurer. 
This regular proceedure in money matters should never 
be departed from, lest confusion scarce to be remedied 
creep into the financial affairs of the Lodge. 

§ 6. Charges and Trials. 

Except for non-payment of dues, (in which case no 
trial is needed,*) no brother can be suspended or ex- 
pelled without opportunity afforded him for a fair trial. 
Nor can he be put on trial, unless charges specifying 
the particular acts of his offence be first submitted to 
the Lodge of which he is a member, by a brother of the 



* The ordinary operations of a Lodge for non-payment of dues, 
are — 1. When a member is in arrears for thirteen nights, he is de- 
prived of the right of visiting any Lodge except his own, (and that 
jnly by special permission of the N. G..) by having the Term P. W. 
withheld from him. He is also declared not entitled to benefits ; 
though in no case would a donation be refused to him in case of 
need. 2. When he is twelve months in arrears, he is duly notified of 
the fact, if within reach of a notice ; and if payment be not made in 
proper season, he is reported to the Lodge, and declared by the 
X. G. to be suspended for non-payment of dues. The process of his 
restoration differs in the severs 1 . States, but is generally given 
clearly in tit s By-Laws of each Lodge 



OF COMMITTEE-MEN AND COMMITTEES. 213 



Order. When such charges are presented, or a "brother 
asks the mediation of the Lodge in regard to some 
fellow-member by whom he feels aggrieved, the Lodge 
refers the case to a special committee of five members, 
the peers of the accused. This Committee, whose 
duties are sometimes so arduous and painful, is one of 
the most difficult to instruct in their duties. A few 
very general directions and remarks are all we can 
pretend to offer them. 

1st. The charges should be brief, clearly expressed, 
and must embrace, besides the general charge, distinct 
specifications of the particular words or acts complained 
of, and the time when, and the place where committed ; 
and it would be well if there could be added the circum- 
stances which go to make up the intent or character of 
the offence. But if there be only a general, vague 
charge, without specification of the offence, the Com- 
mittee should return the charges to the Lodge, without 
further action. 

2d. If the charge or complaint is in due form, and 
the offence is not probably a heinous one, they will do 
well to examine the parties alone, separately, and see 
whether it may not be satisfactorily adjusted, without a 
formal trial. Not a few difficulties may thus be settled, 
alienated friends reconciled, and the peace and har- 
mony of the Lodge be preserved. In this case, they 
will report to the Lodge that the case has been settled 
to the mutual satisfaction of the parties, and ask to 
have themselves discharged from the further considera- 
tion thereof. 

3d. If a mutual adjustment cannot be effected, or if 
the case is one that should not be settled privately, a 
trial is inevitable. Good common sense directing a 
sincere desire to do justice in the love of salutary 



214 THE ODD FELLOW'S MANUAL. 



mercy, is the best guide for the Committee. No spec- 
tators should be allowed in the room. In some States, 
we believe, even counsel for the parties are not allowed: 
the parties must plead and manage their own cause. 
The witnesses should be admitted one at a time, and 
examined fully, separate and apart from each other. 
The parties should not be allowed to prompt them, or 
interfere with or interrupt them in any way ; nor, when 
examining them, to put to them leading questions. 
Yet every opportunity should be afforded to either 
party (and especially to the accused) to elicit all the 
information necessary to a full and fair decision of the 
case. The "Digest of the Laws of the Order," pub- 
lished by the Grand Lodge of the United States,* directs 
that, "If a member of a Subordinate refuse to stand 
trial upon charges duly preferred, he cannot in his 
absence be tried, but may be expelled for contempt. 
If a member acknowledge his guilt upon charges pre- 
ferred, the penalty may be imposed without trial. 
Upon the trial of a member charged, an ex parte state- 
ment cannot be produced as testimony; his wife cannot 
be permitted to testify ; but all evidence tending to a 
fair investigation of his case may be admitted." — Di- 
gest. G. L. U. S, 9 various Sections. 

4th. Having fully examined the case, and taken 
down, carefully, minutes of the testimony, they will 
dismiss the parties, and consider it maturely, and make 
up their verdict. If, in the judgment of the Com- 
mittee, the accused is innocent, they will at once acquit 



* Every brother who designs being active in Lodge or Encamp- 
ment, should be well acquainted with this Digest and that of his 
State G. L. and G. E. Each Lodge should place its copies of these 
where officers and members mav studv them. 



OF COMMITTEE-MEN AND COMMITTEES. 215 

him. If guilty, but not meriting suspension or ex- 
pulsion, their decision, whatever it may be, terminates 
the case, (unless either party appeals to the Lodge,) 
and they simply report their decision. But if an appeal 
is made to the Lodge, the whole case is opened by 
presentation of the minutes of testimony, and the state- 
ments of the parties, when, (if no want of formality or 
of fairness on the part of the Committee, be shown,) a 
vote of the Lodge determines the matter. If defect is 
pointed out in the proceedings of the Committee, the 
case may be referred back again, with instructions, or 
be given to a new Committee. 

The Committee are competent, also, to present the 
accuser for trial and punishment, if they believe he has 
been actuated by unworthy and improper motives in 
bringing charges which he was unable to prove. 

But if the case is one involving suspension or expul- 
sion, the Committee must report to the Lodge a reso- 
lution to that effect, along with their report of the trial. 
The Lodge will then appoint a time for considering the 
resolution, (fixed by the Constitution and By-Laws of 
the Lodge, and usually two weeks,) and notify the 
accused to be present. At that time, the resolution is 
acted upon, and the Lodge may vary the penalty at its 
pleasure. A vote of two-thirds of the members present 
is necessary to suspend or expel ; but a majority only 
is necessary on an appeal from a decision by the Com- 
mittee : that is, for a penalty less than suspension or 
expulsion. 

If a brother feel aggrieved by the decision of the 
Lodge, he can appeal to the Grand Lodge, or its Grand 
Master — stating specifically wherein the rules or forms 
of trial are believed to have been violated, or injus- 
tice done. A few additional remarks on the subject 



216 THE ODDFELLOW'S MANUAL. 



will be found under the head of District Grand Com- 
mittees and Appeal Committees. 

§ 7. Relief Committee. 

This Committee usually consists of the N. G., V. G., 
and Recording Secretary of the Lodge ; but in some 
Lodges an addition is made to it of the Treasurer and 
three others, so as to have one member for each day of 
the week. In this case, the N. G. visits the sick or 
distressed brother the day after the Lodge-meeting, 
and leaves with his family the order drawn for benefits. 
The Treasurer visits him the day after this, and pays 
the order. The other members follow in succession, 
one each day. 

A few remarks on the manner of visiting the sick, 
may not be unnecessary here. This most important 
duty of our Order should never be neglected ; but it 
should also be performed with due regard to the welfare 
of the sick brother, and the comfort of his family. 

1st. Ascertain the condition of the sick, and the 
propriety of visiting him at his bedside, either from the 
family, or, what is better, from his physician ; and 
govern yourself strictly by the directions of the latter 
in all subsequent calls. 

2d. Be gentle, easy, and noiseless as possible in your 
approach toward a very sick man, to whom you should 
be announced, before you enter the room, by some one 
of the family or his nurse. Be calm in appearance, 
speak in a moderate, smooth, and pleasant voice, (a 
whisper is more annoying to most persons than a loud 
voice,) ask but few questions, and be careful not to 
converse too much, or on trying subjects. When a 
patient is very weak, speaking and hearing are quite 



OF COMMITTEE-MEN AND COMMITTEES. 21' 



fatiguing. From two to five minutes, in such cases, are 
long enough for an ordinary visit. 

3d. When the patient is recovering, and needs com- 
pany to cheer him up and occupy his time, give him 
due attention yourself, and induce those brethren to 
call upon him with whom he was particularly intimate, 
or to whom he felt great attachment. A wealthy bro- 
ther, of respectability and influence, can at such times 
show his sense of our principles by visiting his more 
humble brethren with whom he is well acquainted, and 
by leaving with them books and papers to occupy their 
time, or sending them such little delicacies as their 
rarying and capricious appetites may crave. And the 
visits of the brethren generally will be acceptable, and 
should be paid. 

4th. In visiting widows and female orphans of the 
Lodge, greater circumspection generally is needed than 
in visiting those of our own sex. Let two of the Com- 
mittee, in such cases, visit in company, or one with the 
physician, or, better still, if married, or if you have 
near female relatives, induce one of the ladies to ac- 
company you ; or, best of all$ organize a Visiting 
Committee of Daughters of Rebekah, to whom, in con- 
nection with their husbands, brothers, or sons of the 
Committee, all visitation might be confided. No man 
can equal woman's tenderness and tact in the sick-room, 
or with the distressed family, or the mourning group. 

Lastly. Time your visits to suit the most convenient 
hours of the family, and especially to meet the best 
intervals of the patient. Be sympathising, but hopeful 
and cheerful in your intercourse with them , for much 
depends on the state of feelings that may be inspired 
m the patient by the countenances and words ol those 
around him. 
19 



218 THE ODD-FELLOW'S MANUAL. 



Watchers with the sick will find in the above direc- 
tions a few hints that may guide them in the propei 
mode of performing their duties. The rest they will 
receive from the physician or the regular nurse. 



CHAPTER XII. 

OF APPOINTED OFFICERS. 

§ 1. Appointment and Service. 

The Officers of a Subordinate Lodge are divided into 
elective and appointed. The appointed officers are the 
R. and L. Scene Supporters, R. and L. Supporters of the 
Vice Grand, R. and L. Supporters of the Noble Grand, 
I. and 0. Guardians, the Conductor, and the Warden ; to 
which is added, in some Lodges, the Chaplain. All these 
are appointed by the N. G. on his installation into office, 
except the R. and L. Supporters of the V. G., who are 
appointed by the V. G. at his installation. Twenty-six 
nights' service in one or more of these offices qualifies 
the incumbent to be a candidate for the Vice Grand's 
chair, provided he has attained sufficient degrees and is 
competent. The general and special duties and powers 
of each officer are defined in the charge books, installa- 
tion service, and in the Constitution and By-Laws of 
each Lodge. But it may be useful to enumerate the 
most important of them in this work. 



OF APPOINTED OFFICERS. 



219 



§ 2. The Chaplain. 

f Jewel. — A white metal wand three and a 

half inches long — or twice the size of the 
engraving here inserted — with branching 
arms connected with three links, the arms 
encompassing an open Bible.* 

Regalia. — A white sash, (usually silk or 
satin,) trimmed with white or silver fringe 
and lace, and ornamented with rosettes ex- 
hibiting the colors of the degrees received by 
the wearer, or with white rosettes only. 

Station. — About the middle of one side of 
the room, and opposite the chair of the Past 
Grand — at the place of the Encampment 
Tent, if convenient. 

Duties.— To open and close the Lodge with the ap- 
pointed prayers, and to officiate at the funeral of a 
brother, and on other public occasions. 





§ 3. R. and L. Scene Supporters. 

Jewel. — A white metal wand, form and 
size the same as the Chaplain's, but the arms 
encompass a turning Torch. 

Regalia. — White sashes sometimes 
trimmed with white ribbon or fringe and 
rosettes. The manner of wearing the sashes 

* To save repetition, we state here, that in Subordinate 
Lodges and Encampments the jewel is usually worn on 
the left breast, suspended from the sash or collar; and 
in Grand Lodges and Encampments, it is worn about the 
middle of the chest, suspended at the joining of the 
collar, or from a ribbon or smaller collar within the regu- 
lar collar. 



220 



THE ODD-FELLOW'S MAXUAL. 



is sometimes varied by different Lodges, for the sake of 
effect. 

Station.— In front, but a little to the right and left 
of the Vice Grand's chair. Their chairs are to be 
placed on the floor of the Lodge, in front of the plat- 
form occupied by the V. G. and his Supporters. 

Duties.— They deliver the charges of their office at 
initiations, bear their wands of office (white) in proces- 
sions ; and at funerals, the same, trimmed with crape. 



4. R. and L. Supporters of the V. G. 



@> 



Jewel. — A white metal wand, same size 
and form as the Chaplain's, but the arms 
encompass an Hour- Glass. 

Regalia. — Blue sashes — may be trimmed 
with white lace or fringe — and should be 
worn as those of the Scene Supporters, to 
produce uniformity. 

Station.— On the right and left of the 
Vice Grand, as their titles indicate. In some 
Lodges, they are placed a little forward of 
the V. G., and on the second step of the plat- 
form. 

—The Right Supporter should be proficient 
in the business and work of a Lodge, as he is the official 
adviser of the Vice Grand, and occupies his chair during 
any temporary absence of that officer. And doth should 
be quick in detecting any irregularities in entering or 
leaving the Lodge, as it is their duty to correct every 
member or visitor who is not in proper regalia, or who 
addresses the chairs incorrectly. 




^=^ 



Duties.- 



01 APPOINTED 0FF1CEJE&8. '221 




§ 5. R. and L. Supporters of the N. G. 

Jewel. — A white metal wand, size and 
form of the Chaplain's, but the arms encom- 
pass a Gavel. 

Regalia. — Scarlet sashes — may be 
trimmed with white lace or fringe. The 
sashes should be worn in uniformity with 
those of the other chair. 

Station. — At the right and left of the 
N. G., to correspond with those of the oppo- 
site chair. 

Duties. — The Right Supporter should be 
well versed not only in the business and 
work of the Lodge, but also in the rules of 
order and debate ; as he is the official adviser of the 
N. G., and must occupy his chair during the temporary 
absence of that officer. It is also his duty to open 
and close the Lodge in due form when directed by 
the N. G. 

The duty of the Left Supporter is to correct every 
brother (whether visitor or member) who is not in 
proper regalia, or does not address the chair correctly. 

The Supporters of both chairs occupy their respective 
posts in regard to the principal officers, at funeral and 
other processions, bearing their wands of office, of the 
proper colors, (blue and scarlet,) and trimmed suitably 
for the occasion. 
19* 



22^ THE ODD-FELLOW'S MANUAL. 




§ 6. L and 0. Guardians. 



Jewel. — The prescribed jewel of 
these offices is Crossed Swords made 
of white metal. 

Regalia. — For the Outside Guar- 
dian,(a scarlet degree member,) a. scar- 
fed sash — and for the Inside Guardian, 
a blue sash. They may be trimmed 
with white lace or fringe. Both Guar- 
dians wear swords while on dutv 



N. B. — We have given the above as the general usage in those 
States in which we are acquainted. The usage in some sections may 
be different. 

Station. — The Outside Guardian is stationed at, or 
within sight and hearing of, the outer door, after the 
Lodge is opened. Before it is opened, at the proper 
signal, he must secure the outer door, return to the 
Lodge-room and wait for orders beside the inner door. 
The Inside Guardian s station is in the Lodge-room, at 
the inner door. 

Duties. — The Outside Guardian has charge of the 
anteroom. He must prevent any one from entering 
from without, who has not the regular P. W., except by 
special orders from the N. G., to whom he will imme- 
diately communicate any unauthorized demand for ad- 
mission, or other questions of doubt, through the I. Gr. 
Guarding the first entrance to the Lodge, his office is a 
very responsible one, and requires much courtesy, 30m- 
bined with great decision and energy of character. 



OF APPOINTED OFFICER' 223 



The Iiiside Guardian must always be ready to com- 
municate with the G. He is to admit no one (except 
by special orders of the officer in charge of the Lodge) 
who is not in propjr regalia, and in possession of the 
explanation of the P. W. ; and must allow none to pass 
out and return, who has not the evening word, or 
V. G.'s P. W. He will always report to the officer in 
charge of the Lodge. "When an intruder or disorderly 
member is to be ejected from the Lodge-room, both 
these officers should act promptly and vigorously, but 
with as much mildness as is consistent with the necessity 
of such a painful duty. 



§ 7. The Conductor. 

Jewel. — A Conductor's jewel is 
Crossed Wands of white metal. In 
some Lodges the Conductor bears 
the Axe as an emblem of his office ; 
in others, a long black staff, sur- 
mounted with a white or gilt globe, 
or an open hand bearing a heart in 
the palm. 

Regalia. — A black sash, some- 
times trimmed with white lace or 
fringe. 

Station. — " The Warden should sit to the right and 
in front of the N. G. The Conductor's place is to the 
left, and in front of the N. G. These places are the 
ones recognized by the most established usages of the 
Order, and we do not think it right to deviate from the 
jld customs." — Editorial in Covenant, vol. iv. p. 238. 
Deviations are made, however. In some Lodges, the 




224 



THE ODD-FELLOW'S MANUAL. 



The G. L. U. S. has confirmed the above usage. See 
Diagram of Lodge room at page 175 of this work. 

Duties. — The Conductor is ex-officio the assistant of 
the Warden, when not engaged in his own special duties. 
But in Pennsylvania, (and possibly in some other States,) 
a "Junior Warden" is appointed, and the Conductor con- 
fined to the duties proper to his own office. This, though 
a deviation from law and usage, is a very convenient and 
useful arrangement. 

The Conductor is to receive the candidates in the ante- 
room, and deliver the charge of his office at the proper 
season. He should have a ready memory and be a good 
speaker, as he is to make the first, and therefore most 
important impression. 



§8. 



The Warden. 

Jewel. — Crossed Axes of 
white metal. He sometimes 
bears, as a badge of his office, a 
long black staff, usually sur- 
mounted with a ball, gilt or 
white. 

Regalia. — A black sash — 
should be trimmed and worn to 
correspond with the Conductor's. 



Station. — This has been treated of under the pre- 
ceding section. 

Duties. — The office is an important one, and requires 
much personal attention. He has charge of the entire 
wardrobe of the Lodge, and must place the regalia for 
the use of the officers and members before the Lodge 
opens, and replace it in its proper depository, after the 




OF ELECTIVE OFFICERS. 22o 



jjodge closes, reporting any damage it may have sus- 
tained to the N. G., and receiving his orders in relation 
to it. In short, lie has a general supervision of the fur- 
niture of the Lodge-room, and his duty is to make it 
comfortable. He must examine every person present 
before the Lodge is opened, reporting promptly to the 
N. G. every one he finds not fully qualified to remain in 
it. At least once a month this examination should be* 
thorough, passing by no one. He is to deliver all sum- 
monses that may be issued by the Lodge, aud is the 
Messenger of the Lodge during its sessions. Surely 
such an office requires an active, attentive, and obliging 
brother for its incumbent; and even the aid of a 
" Junior Warden" will hardly make it a sinecure ! 

His official charge is an important one, not easy to 
deliver effectively, and requires, therefore, not only a 
good memory and delivery, but talent besides, of a 
peculiar order. The office accordingly ranks high in 
the Lodge, and is rarely too well filled. 



CHAPTER XIII. 

OF ELECTIVE OFFICERS. 



The elective officers of a Subordinate Lodge are the 
Treasurer, the Permanent and the Recording Secretai ies, 
the Vice Grand, and the Noble Grand. The Treasurer 
and the Permanent Secretary are usually elected for 
one year. Sometimes the duties of both Secretaryships 
are performed by one person; and in Pennsylvania, 
both are divided between two persons ; the Secretary, 
who is elected for one year, having supervision of the 
accounts and records; and the Assistant Secretary, who 



226 THE ODD- FELLOW'S MAKTAL. 



is elected for six months, aiding in either or both de- 
partments, and acting as a member of the Relief Com- 
mittee. Other officers, as Trustees, kc, may be elected, 
by provision of the By-Laws of each Lodge, bnt are not 
necessarily considered as known to the Order. And 
the X. G.. after serving his term, becomes for the next 
term the "Sitting Past Grand" of the Lodge, without 
::on or appointment. 

The qualifications for office, as to aegrees. differ in 
various States ; but in nearly, if not quite all, the elec- 
tive offices must be filled with Scarlet Degree members. 
As no one should wear a color in his regalia to which 
he is not entitled by degree, all the offices should be 
filled with members of the degree implied by their 
regalia. 

To constitute an election to the elective offices, a 
majority of all the vote ; :.: is necessary. And twenty- 
six nights' service as Vice Grand is necessary to eligi- 
bility to the Xoble GTrand'a Chair. 

The special duties of officers vary in different juris- 
dictions, and even the general duties prescribed by the 
Grand Lodge of the United States are varied in some 
States by regulations peculiar to themselves. The Con- 
stitution and By-Laws of each subordinate, and the in- 
structions given at installation and by the Grand Lc idge 
of each State, will be their guide in all that is peculiar 
as well as general. Here we can only note what we 
deem most important in either. Though the Treasurer 
has precedence of the Permanent Secretary, yet for 
convenience in consulting the duties of both Secreta- 
nuously, we here consider G 



OF ELECTIVE OFFICERS. 227 




§ 2. The Treasurer. 

Jewel. — Crossed Keys of white 
metal. 

Regalia. — A green collar, 
trimmed with white (silver) lace or 
fringe, to correspond with the other 
official regalia. 

Station. — On the left of the No- 
ble Grand, on a line and a level with 
the Recording Secretary. 

Duties. — He is the Banker of 
the Lodge, and should therefore be a good bookkeeper, 
a rigid accountant, and a man of strict integrity and re- 
spectable business talent. Whatever his wealth and 
standing in society, his bond, with ample security, should 
be as rigidly required, before installation, as if he were 
the poorest member. As the ability of the Lodge to 
aid its members in distress and furnish relief to their 
families depends mainly on the proper management of 
its funds, the Lodge cannot be too careful in filling this 
office well, and then in keeping it well filled. 

He should keep careful watch over all the moneyed 
affairs of the Lodge. He should insist on receiving all 
moneys through the Secretary, and on having all the 
forms and safeguards of business observed before he 
receives or pays out a cent. His books should ever be 
ready for an exhibition of the Lodge funds, and every 
voucher be properly labelled and filed. He .should be 
present, if possible, at every stated meeting, to receive 
the receipts at the close ; and at the end of each term 
lie should present his books and vouchers to the Auditing 
Committee, aid them in their labors, and make out a 
full report of his own department for the Lodge. 



228 



THE ODD-FELLOW S MANUAL. 




§ 3. The Permanent Secretary. 

Jewel. — Crossed Pens of white 
metal. 

Regalia. — A green collar, 
trimmed with white (or silver) 
lace or fringe, to correspond with 
the preceding. 

Station. — This varies in dif- 
ferent Lodges. At the side of the 
room, opposite the P. Grand's 
chair, when not otherwise occu- 
pied, or at the side of the V. 
Grand's chair, opposite the I. G., 
is a good place, convenient of access, and aside from 
the other business of the Lodge. 

Duties. — He is the bookkeeper and accountant of 
the Lodge. He receives all moneys paid the Lodge, 
giving a receipt therefor, in each case, and pays the 
same over to the Treasurer each evening, taking his re- 
ceipt for the same in a small book kept for that purpose. 
His accounts should be regularly posted, that he may 
render to any brother a statement of his account, on 
demand, or to the N. G. a statement of the arrears of 
the brethren, at any time. At the end of each term he 
will aid the Auditing Committee in their duties, and pre- 
pare the semi-annual Report for the Grand Lodge to 
which his Lodge is attached. 

As so much of the peace and prosperity of the Lodge 
depends on a careful attention to the accounts of the 
same with its members, too much vigilance and exact- 
ness cannot be exercised by this officer. We hope to be 
excused, therefore, for occupying considerable room 



OF ELECTIVE OFFICERS. 2'jy 



with some remarks on Lodge bookkeeping, a confused 
or vague subject even to some businessmen; and one 
that has cost not a few Lodges many dollars in the pur- 
chase of successive sets of books to meet the change of 
system introduced by each new officer in succession. 
We give the results of the experience of several able 
officers and past-officers iti that department. 

(1.) The System by Double Entry. 

A correspondent of the "Ark," published in Colum- 
bus, Ohio, in October, 1849, published directions on this 
subject, which he carefully revised and republished in 
December, 1850, with the approval of the editor, him- 
self a Past Grand Secretary, as " the best that can be 
adopted." We therefore give it nearly entire, as fol- 
lows : — 

System. — No system of bookkeeping will combine all necessary 
debits and credits as that known as " double entry." If the single 
entry system is adopted by a Lodge, or by the bookkeeper of the 
Lodge, in order to make all the necessary debits and credits it will 
require much more labor and care to keep the accounts correct, and 
is more liable to omissions and errors. It is found to be advantageous 
to a Lodge to continue a competent bookkeeper a longer time than 
the term prescribed by law. 

Benefits shall be drawn and paid weekly by the N. G. or V. 6. of the 
Lodge, and ought to be announced weekly, or at the first ensuing 
meeting of the Lodge, in order to be entered on the minutes. Debit 
benefit account and credit the brother the amount of benefits an- 
nounced, then debit the brother and credit Treasurer for the amount 
of the order. Accruing quarterly dues must be deducted and paid 
from benefits as they become due Benefits ordered to be placed to 
the credit of a member is the same as that much cash paid. 

Petitions. — The money accompanying a petition ougnt to be kept 
in the petition until the night of initiation, when the full amount 
should be credited, and the candidate debited to "initiation fee.'' 
20 



280 THE ODD-FELLOW'S MANUAL. 



The dates and amount of debit and credit should correspond. The 
card deposited with a petition of a member of the Order ought to be 
well secured by wafer to the petition, and both filed away together. 

Letters. — You ought to preserve a copy of your official letters sent 
away, particularly those regarded as important. 

Fines. — A good time to debit fines is when the brother fails to be- 
come excused, and when the record is made that he is fined. To de- 
bit each absent officer at each meeting when he is absent, would in- 
crease the number of entries of debits and credits, which can be 
avoided as above stated. 

Deposite of Cards. — In opening the books of a new Lodge, or at any 
time thereafter, the fee must be debited to the brother who is elected 
to membership, and credited to card deposite account. The initia- 
tion account and this account ought not to be mingled together. The 
date of membership should commence with the introduction of the 
member r and his signing the Constitution of the Lodge. But what- 
ever date is prescribed, he is chargeable with dues from that date. 

Degrees and Cards. — Debit the applicant for degrees or cards only 
on the evening the same is granted. The cash for degrees is required 
by law to be paid on the evening of application ; if not then paid, 
payment ought to be made on the evening of election. Degrees con- 
ferred on a member to qualify him to fill an office in opening a new 
Lodge, must be charged up against such member [if not gratuitous] 
as though he had applied for them at any other time. 

Notices. — It has been customary to notify each member of the time 
of the election of officers. In a corner of the written or printed no- 
tice the amount of arrearages might be stated, so as to enable the 
brother to come prepared to pay his indebtedness. 

Quarterly Dues. — In the week previous to the last meeting, [at the 
end of each term,] charge up the term dues under the date of the 
last meeting [of the term]. On the night preceding the last meet- 
ing in each term, have prepared a list of the members who are 
indebted, with the amount due by each. In that list include the 
dues of the expiring term. In cases of withdrawal, expulsion, or 
death, debit the account of the expelled, &c, with the amount of 
dues up to the time of withdrawal, &c. 

Collection of Dues. — It is the duty of the Permanent Secretary to 
receive all moneys due the Lodge. It is the interest of the Lodge tc 
have payments made regularly as the dues accrue, and the Perma- 
nent Secretary ought to consider it his duty to call on all the mem 



OF ELECTIVE OFFICERS. 231 



bers, as far as he can, who are not prompt in paying up. He ought 
aiso to see that the requirements of the laws in regard to the appli- 
cations for degrees and cards are complied with. In the absence of 
any provision in the Constitution, requiring collections to be made 
by the P. S., it might result to the advantage of some Lodges if they 
would adopt a provision in their By-Laws imposing that duty on him. 

Cash. — The money accompanying petitions ought not to be entered 
or credited on the cash receipts until initiation, or election on card 
deposited, for fear the petition may be withdrawn, or the applicant 
rejected. If the money should be entered on the account-book pre- 
vious to election, and afterward the petition be withdrawn, you 
would be opening a new account which would not be continued. It 
is no advantage to fill your account-book with such names. Cash is 
debited and the members credited for payments. The P. S. is ac- 
countable for all cash entered. 

Receipts. — The Treasurer's receipts to the P. S. ought to be taken 
in a small book kept for that purpose. 

Fractions. — Avoid fractions of a cent, as they are very trouble- 
some. [Doubted whether the saving of trouble would pay for the 
loss of money where the dues are six and a fourth cents weekly.] 

Watch Notices and Sick List. — The P. S. is required to make out 
these notices, but no law says he shall serve them. A small book, 
that can be carried in the pocket, should be kept as a sick list, to 
contain, first, a list of the members of the Lodge, with parallel lines, 
in which a mark should be made to credit watching with a sick bro- 
ther ; second, to give the date, the names of the watchers, and the 
name of the person with whom he watched. The first list to occupy 
a few pages in the first part of the book ; the second list requires 
more paper. 

Register. — You are required to keep a correct register of the mem- 
bers, with the date of initiation, name, number, how admitted, age, 
occupation, residence, date and number of degrees taken, time of 
withdrawal, [or suspension, expulsion, &c.,] and a column for P. 
Grands. Also a register of notices of expulsion from and by other 
Lodges, with the cause, &c. 

Letter Book. — The Letter-Book should contain an abstract of your 
Semi-Annual Reports. A copy is required to be taken and kept. 

Reports. — You are required to report to the Grand Lodge semi- 
annually the amount of receipts: viz., initiations, cards deposited, 
term dues, degree fees, fines, and donations. Ascertain exactly on 



232 THE ODD-FELLOW'S MANUAL. 

tvhat basis the Grand Lodge requires the percentage to be estimated, 
and calculate accordingly. If the following course is pursued, justice 
will be done to both Lodges. It has been adopted by the one in 
Columbus. At the end of each term, take the amount placed to the 
credit, of each of these accounts, first deducting all the debits that 
occurred during the term, and report them as receipts. Some in- 
dividuals may be in arrears at the time, but they must be overlooked 
until any one of such ma} r be expelled. When any member is expelled, 
debit the account of term dues with the amount of arrears, and deduct 
that amount from the amount credited to that account during that 
term, and report the remainder as the receipts on which to pay per- 
centage. The reason for this procedure is this : — The Lodge has 
already paid percentage on the amount of arrears of the expelled 
member, and as the Lodge has not received any money, it is but 
justice to cancel an equal amount of dues of the current term. In 
the event of reinstation and full payment of dues, then the amount 
paid by the person reinstated must be reported as receipts during 
that term. In your Report, if you put opposite each name of mem- 
bers initiated or admitted on card, their number on the Register, it 
will enable the officer of the Grand Lodge to discover any omission, 
and to find the proper name on his Register, where two or more may 
be nearly the same. - 

Great care should be taken in making out the Report, to have it 
declared "correct," and.it should be ready for approval at the first 
meeting of the term, [and be signed by the N. G. of the past term,] 
and immediately forwarded to the Grand Lodge, with the amount 
of percentage due ; also, if possible, with a certificate in favor of 
the new Past Grand. A list of Past Grands is required to be fur- 
nished at the end of the year, on your Report. In some conspicuous 
place, write the day of the week on which your Lodge meets. This 
Report should be ready to be enclosed, with amount of percentage 
and P. Grand's certificate, to the Secretary of the Grand Lodge of 
Ohio, on the day following the first meeting of the term. 

Balance Sheets. — You will prepare a balance-sheet of all debits and. 
credits standing in your Ledger, for the Auditing Committee, and 
file it. 

Balancing Accounts. — Often balancing accounts consumes paper 
without effecting much good. 'In accounts, such as quarterly dues, 
initiations, &c, where there is no debit, avoid the common practice 
Df balancing bj merely drawing a line under the credit co]umjL, and 



OF ELECTIVE OFFICERS. To6 



setting down the total amount. This may be done with initiation 
account, degrees. &o., where there are a number of entries. In the 
account of quarterly dues, once a year is often enough. 

Accounts. — In order to keep a good set of books, it is necessary 
that the following accounts be opened, viz., Cash, Treasurer, Initia- 
tion, Cards; deposited, Quarterly Dues, Degrees, Expense, Benefits, 
Grand Lodge, Charity; and it maybe necessary, for convenience, 
Jo add the following: — Travelling and Visiting Card, Widows and 
Orphans, Percentage, Representative Tax, Regalia, Emblems, and 
Jewels. It will be found convenient to the accountant to have a 
number of pages left for each of the first, second, third, sixth, 
seventh, and eighth accounts named above. 

The foregoing directions, though intended only for 
the meridian of Ohio, are applicable generally. And 
though adapted for the system of double entry, many 
of them will be found equally useful where the system 
of single entry alone is used : as it is used in our 
Lodges very generally, especially in Pennsylvania, in- 
cluding Philadelphia. 

(2.) The System by Single Entry. — In many Lodges, 
keeping the books by double entry would only increase 
trouble and perplexity, and is totally unnecessary, 
especially where the duties of accountant and recorder 
are performed by but one Secretary. We add, then, 
in addition to what is applicable in the foregoing, a few 
remarks. 

The Permanent Secretary will need 

1. A Blotter, (or Day or Night Book, as some term 
it,) in which to record each payment of any kind as 
soon as made. Enter it carefully, and legibly, stating 
for whom, for what, and by whom it is made. At the 
close of each Lodge-meeting, add up the receipts since 
the last meeting, and report the amount, with the names 
of payers, to the Lodge, that errors may be corrected, 

and the amount be entered on the Minutes. 

20* 



234 THE odd-fellow's manual. 



2. A Ledger, in which allot to each member a portion 
Df a folio, whereon to post the payments from the Blotter. 
The charges for dues should be made quarterly. 

3. Book of Blank Receipts, so that he can readily 
fill and cut out one for every payment, and mark in the 
margin the amount, date, and name of payer. 

4. Receipt Book, in which to take the Treasurer's 
Receipt for each evening's payment. 

5. Register, containing a list of members in order of 
initiation or admission, when admitted, and how; age, 
residence, occupation ; date of taking each degree, and 
office held ; time of withdrawal, death, suspension, &c. 
This book is generally kept by the Recording Secretary, 
as also Nos. 6 and 7 following. 

6. Black Book, containing a list of rejections, sus- 
pensions, and expulsions, of your own or neighboring 
Lodges, with dates and causes, when known. 

7. Sick and Watch Rolls may be in the same book. 
The first should contain the name, when reported, dates 
of benefits, dates of watches, and date of recovery. 
The latter, a complete list of members, should have a 
column to enter date of service, (or neglect, paid by 
fine.) 

8. Letter Book, containing copies of all important or 
business letters sent, numbered to correspond with those 
to which they reply, or with the replies, on your files. 
In this book copy at length your Reports, and an 
abstract of the Reports of the Treasurer and the Au 
diting Committee, for reference. 

, When benefits are awarded, immediately calculate 
the brother's indebtedness, ^if any,) and hand the memo- 
randum (with a receipt) to the Treasurer, to be deducted 
by him, paid to you, and credited to the sick brother. 
This saves the sick the trouble of sending his arrears 



OF ELECTIVE OFFICERS. 



235 



to the Lodge by a special messenger, and is a safe- 
guard against his running into arrears sufficient to wcri 
loss of benefits during his illness. 

The foregoing, it is hoped, will prove sufficient to 
guide the unpractised officer of a new Lodge; at least 
until experience shall make him acquainted with the 
many details of his duties. One thing let the Lodge 
be resolved against — frequent changes in its modes of 
keeping accounts. They are not only costly and 
troublesome, but by the copying which they render 
necessary with every new set of books opened, they 
render mistakes almost unavoidable and past searching 
out for correction. Adhere, then, to the system first 
chosen, and keep in office your Permanent Secretary so 
long as he performs well and can be retained. 



4. The Recording Secretary. 



Jewel. — The jewel of this is 
the same with the preceding 
officer — Crossed Pens of white 
metal worn suspended from the 
collar. 

Regalia. — Also the same as 
the preceding — a green collar, 
trimmed with white (or silver) 
lace or fringe, to correspond with 
the Permanent Secretary's. 

Station. — On the right of the 
Noble Grand — not on the same 
level, though sometimes a little in advance ; but always 
on a line with the Treasurer. 




236 THE ODD-FELLOW'S manual. 



Duties. — He is the recorder of the proceedings ot 
the Lodge, and its general corresponded and the ens 
todian of its seal and its documents generally. 

As the rights and privileges of members, and the 
existence of the Lodge itself, in cases of charges against 
either, may depend upon the records, it is very im- 
portant that they be correctly kept, and by some regular 
system. Let the first draft be taken down on a quire 
or two of paper stitched in a cover, from whence, after 
being approved by the Lodge, they should be carefully 
and neatly copied into the Minute or Record-Book. 

The following general directions Ave copy from the 
"Ark," for December, 1850, where they appear with 
the approval of its practical Editor: they are as good 
as our own experience could offer : — 

Minutes. — Much care should be taken to keep a neat record of the 
transactions of your Lodge. There ought to be the space of three 
to six lines left between the proceedings of each meeting. Leave a 
blank line between the record of each subject: it will enable you 
more readily to find any matter of record at any future day. After 
reading the minutes of the previous meeting, and approval, is a good 
time to require absentees, if present, to offer their excuses. When 
absentees offer their excuses, the result should be recorded imme- 
diately after the approval of the minutes, that the record of the 
absentees and the excuses for previous absence may be near together, 
and easily found. All unimportant unsuccessful motions might be 
omitted, and yet the record be true as to the proceedings. The 
record of each meeting ought to be headed with the name and number 
of the Lodge, and the date ; and closed by the attest and signature 
of the Secretary. The By-Laws of the Lodge ought to be neatly 
copied in the Minute-Book, [or Constitution and By-Laws, when 
printed, pasted in,] when the same is adopted, with sufficient space 
for adding all amendments, whenever made. [All questions of order 
and precedents, should also be entered in a separate place for con- 
venient reference, as well as in the minutes.] A list of payments 
by members, or aggregate of receipts of the evening, as reported by 



OF ELECTIVE OFFICERS. 237 



the Per. Sec, ought to be embraced in the minutes, just previous to 
the signature of the Secretary. [If degree certificates are granted, 
enter the fact, payment, &c. ; but the conferring of degrees by the 
officers of the Lodge belongs to a separate book, kept for that pur- 
pose A. B G] 

Cards. — The dues of an applicant for a Visiting Card must be 
paid up to the time the card extends, with cost of card, previous to 
its delivery — for final card to the time of granting the same, to- 
gether with the cost of it as fixed by law. It is the duty of a mem- 
ber having a Visiting Card, to return it at the expiration of the 
time for which it was given. 

Degrees. —The applicant for degrees is required by law, [in Ohio,] 
to be free from indebtedness to the Lodge. The degrees must be 
paid for at the time of application, or previous to balloting for the 
same, as the election for degrees, where payment is not made, is not 
valid. 

Filing. — Letters and other valuable papers received, ought to be 
carefully folded, numbered, nature and date intelligibly endorsed on 
one end, and filed away : the letters and notices by themselves, and 
the following in different packages, viz. Petitions, Reports, Bills and 
Accounts, Bonds and Agreements, Certificates for Benefits, Visiting 
Cards returned, Miscellaneous. 

Postage, Sfc. — Keep an account of postage paid and stationery fur- 
nished, and present a bill of the same at the end of the quarter or 
term. 

Officers' Bonds, as required by the Constitution, ought to be 
prepared by the Secretary for the signatures of the officers elect 
and their sureties, and the same presented to, and approved by, the 
Lodge, before their installation. 

Seal. — All official documents, to be legal, must have the seal of the 
Lodge impressed legibly thereon. [No seal is legal that is not im- 
pressed upon the document itself — pasting, or otherwise merely 
attaching a seal, will not answer; lor it might be wetted and 
removed to any other document, and thus dangerous imposition be 
practised — hence the propriety of this decision. A. B. G.] An 
improper use is sometimes made of the seal. The Secretary has no 
right to put the seal to letters which are not properly official letters : 
letters that the Lodge did not order him to write, and which it ia 
not his duty, as that officer, to write, are not official. 

Reports. — At the end of each term make out a correct report of 



238 the odd-fellow's manual. 



initiations, &c, for the use of the Per. Sec. and the Auditing Com 
mittee, whose meeting you should attend with your books, ready to 
give any explanation or information they may require. 

The above, prepared for the meridian of Ohio, may 
require a little modification in a few States ; but will be 
found, generally, very correct and useful to the new 
officer. 

No person is privileged to interfere with the books 
and papers of either of the Secretaries, except the 
Noble Grand, the M. W. Grand Master, or the R. W. 
D. G. Master of the District, and the proper Committee 
appointed in pursuance of the Constitution and By- 
Laws of the Lodge. They are subject to examination 
by a Committee trying any member on charges, as any 
other witness, when their books and papers may be 
required to be produced ; but only under their charge 
and custody. 

In no case, should any vote or resolution actually 
passed by the Lodge be omitted or erased from the 
record, however erroneous in spirit, or unlawful in 
import. It may be rescinded or annulled at a future 
meeting, but the record of the act and of its correction 
should both appear on the minutes. 

As the Permanent Secretary is a paid officer, usually, 
(his arduous duties requiring pecuniary compensation,) 
the Past Secretary's degree is conferred only on the 
Recording Secretary, who is ex officio a member of the 
Visiting or Relief Committee. 



OF ELECTIVE OFFICERS. 239 




§ 5. The Vice Grand. 

Jewel.— The Vice Grand's jewel is 
an Hour-Glass of white metal. 

Regalia. — A blue collar, trimmed 
with white or silver — generally lace or 
fringe of silver bullion, (and sometimes 
ornamented with silver stars,) to corre- 
spond with the other official regalia. 

Station. — At the end of the room 
nearest the entrance, and in the chair 
trimmed with blue. 

Duties. — As the second officer of the Lodge, and 
the probable and almost certain successor of the Noble 
Grand, his requisites and qualifications should in no- 
wise be inferior to those demanded by the first chair. 
He should be as well acquainted with the merits and 
qualifications of the members, and with the business of 
the Lodge, and with the rules of order and debate. 

His express duty is to advise and (if need be) correct 
the N. G. if that officer commits an error — even pub- 
licly, if necessary. When the N. G. is absent from his 
post, the Y. G. must take his chair and regalia, and 
perform all his duties, except delivering the P. G's. 
charge. At initiations he will place a P. G. or P. V. 
G. in the V. G's. chair ; and he may then, or in con- 
ferring degrees, place a P. G. in the N. G's. chair. 

He has the appointment of his own Supporters, and 
should select competent persons. His Right Supporter, 
especially, should be an experienced brother, capable 
of advising him in cases of doubt and difficulty, and 



240 THE ODD-FELLOW'S MANUAL. 



filling his chair during a temporary absence. In some 
States, he appoints a portion of each Committee. He 
assists in examining each ballot, and in maintaining 
order generally. He superintends the entrance and 
exit of the brethren, and furnishes the P. W. for the 
evening to his R. Supporter, as soon as the Lodge is 
opened. He is entitled to the A. T. P. W., that he 
may properly examine visitors. He is also, during his 
term of office, a member of the Relief Committee. And 
he should use all diligence, while in the second chair, 
to commit the entire ritual of the first chair, and other- 
wise qualify himself for performing well its duties. 

§ 6. The Noble Grand. 

Jewel. — The Crossed Gavels, 
made of white metal, are the jewel 
of this office. 

Regalia. — A scarlet collar 
trimmed with white or silver — gen- 
erally ornamented with lace and 
fringe of silver bullion, and with 
stars, to correspond with the other 
official regalia. 

Station. — At the upper end of 
the room, in the principal chair, 
which is designated by scarlet hangings or decorations. 
This is usually placed on a platform of three steps. 

Duties. — He is the Presiding Officer of the Lodge, 
the superintendent of its officers and its members, and 
the custodian of its Charter, Charge-books, and pro- 
perty generally. He has not onlv his own special 
duties to perform, but must see that all his subordinate 
officers properly and promptly perform theirs also : and 




OF ELECTIVE OFFICERS. 241 



must allow no invasion of the rights and interests of 
his fellow-members or of the lodge. He should be an 
example in obedience and respect to superiors, and to 
the constitution and laws of his lodge and of the Grand 
Lodge. In the absence of all P. Gs. he may deliver 
the P. G.'s charge at initiation, and install his successor 
and other officers of his lodge. 

He will give the Term P. W. to none but members in 
good standing, or to such brethren as he may be law- 
fully directed to give it. He will find the welfare of 
the Lodge, and of each member, best promoted by 
rigidly enforcing a prompt payment of their dues, and 
withholding from delinquents the proper privileges of 
the Order. 

The Charges and Lectures placed in his custody, he 
will especially secure and guard against exposure oi 
damage. Making copies of portions, though allowed, 
should be sparingly and cautiously permitted ; and the 
return, for destruction, of such written parts should be 
strictly insisted on. 

To understand his duties properly, he should care- 
fully study the Installation service, the Constitutions 
and By-Laws of his Grand and subordinate lodges, the 
Digests of the Laws of the G. L. U. S., and of the 
State Grand Lodge, and Cushing's Manual;* and 
should read attentively the latest proceedings of the G. 
L. U. S., and of his State Grand Lodge, that he may 
be well advised of late decisions. An ignorant man, 

* Every lodge should have two copies of the Manual and Digest, 
for the use of its V. G. and N. G., and an additional copy of each 
for the use of members generally during sessions. But the diligent 
and active Odd-Fellow, especially if he aspires to pass the chair?, 
should have a copy of each for hi' own use 
21 



242 THE odd-fellow's manual. 



one inattentive in the proceedings of the legislative 
bodies of the Order, is unfit for a Noble Grand. 

It is of the utmost jnportance that he really preside 
over his lodge during exciting debates, which will some- 
times arise. He should then be especially calm, atten- 
tive, wary, prompt, firm, and decided. Better, even, 
decide a point of doubt wrong, but promptly, than 
decide it right after much irresolution and delay. But 
although he must even seem stern at periods of excite- 
ment, let there appear no tumult, no passion, no preju- 
dice or partiality in his mind or manner. His voice 
should be rather more subdued than usual, instead of 
louder ; and in giving his decision, let it be done " in 
few words fitly chosen." State the positions of both 
parties fairly, add the reasons for deciding, and then 
pronounce it firmly, and invite an appeal if any are dis- 
satisfied. Happy is the Lodge that has Xoble Grands 
able thus to act, and competent thus to preside over it. 

As guardian of the widows and orphans of the lodge, 
and as the chief official visitor of its sick and distressed 
brethren, he has great means and powers for usefulness 
and good. By advising with the able and influential 
brethren he can procure needed employment for the 
poorer and more needy, and secure little attentions and 
kindness most grateful and salutary for the sick and the 
suffering. It is not enough that he coldly and formally 
visits the sick and dependent at stated intervals as a 
mere officer. He is the representative of the humanity 
and benevolence of the Lodge, an embodiment of the 
spirit of our Order, the father, as it were, of his 
brethren ; consequently there must be heart in his looks 
and words, and sympathy in his every action. He must 
not onl} visit in person, but see that every member of 



OF ELECTIVE OFFICERS. 243 



the Committee and the appointed watchers attend 
properly, heartily, to their duties; and if needed or de- 
sirable, let him spare no efforts to induce members gen- 
erally to visit the languishing with offices of brotherly 
love and kindness. 

Much depends on his appointments. Good readers 
or speakers are needed for Conductor and Warden. 
The latter, also, should be a lover of order, neatness, 
and cleanliness, who will not allow a litter in the 
lodge-room, nor confusion and rags in the wardrobe. 
On Committees, of which he generally appoints the ma- 
jority, if not the whole, no idlers and incompetent men 
should be placed for chairmen ; and it were better still 
if they were left off entirely. And his Right Supporter 
should be experienced, observant, and trusty, that he 
may be a reliable adviser and aid. 

In transacting the business of the Lodge, let no time 
be wasted. See that everything is ready before open- 
ing, and then quietly and orderly proceed from item to 
item, without delaying to invite discussions. If debates 
arise, seek to confine them to the point in dispute, that 
they may not be unduly prolonged ; and allow no dis- 
cussion except on a clearly stated motion, duly made 
and seconded. The most tedious and irritating debates 
frequently arise on some " suggestion," when, had all 
discussion been repressed until a motion had been made, 
none would have occurred. A Lodge is an assemblage 
for transacting important business, not for mere exer- 
cise in discussion. Do the business, then, in the shortest 
time and best manner, allowing just as much explana- 
tion and discussion as are necessary to its being well 
und'^rstoc d and generrlly acquiesced in by those inte- 



244 



THE ODD-FELLOW'S MANUAL. 



rested. If, after this, there is time to spare, let it be em« 
ployed in social and fraternal intercourse and innocent 
enjoyment. 




§ 7. The Sitting Past Grand. 

Jewel. — A five-pointed 
star, with a heart and hand 
in the centre, made of 
white metal. The heart 
may be of cornelian, or 
other red substance. 

Regalia. — - " Past 
Grands shall wear scarlet 
collars or sashes trimmed 
with white. The collars or 
sashes may be trimmed with 
silver lace or fringe, and 
those having attained the 
royal purple degree may have trimmings of yellow 
metal." — Journal G. L. U.S., 1868, p. 4357. The 
sash is generally worn at the East and in New York, 
and the collar in Pennsylvania, &c. 

Station. — About midway, at the side of the room, on 
the right of the N. G. The chair is decorated with 
scarlet trimmings or drapery. 

Duties. — The office is simply a sequel to that of N. G., 
who becomes the sitting P. G. of the Lodge, as a matter 
of course, on passing his chair. His duties are to de- 
liver the charge to a candidate at initiation, and, in 
many Lodges, to officiate as outside Conductor, and in 
examining and introducing visitors, in which latter case 
he must possess the A. T. P. W. 



OP ELECTIVE OFFICERS. 



In tlu absence of the N. G. and V. G., a P. G. should 
take the N. G's chair; and if no V. G. or P. V. G. is 
present, place a scarlet-degree member in the V. G's 
chair. 

§ 8. Rules of Order and Debate. 

The Grand Lodge of the United States, and nearly 
all the State Grand Lodges and Encampments, have 
enacted rules for the governance of their subordinates ; 
and the former has adopted " Cushing's Manual"* as 
the guide and authority of our Order. These works 
being accessible and easily procured, renders unnecessary 
any attempt to furnish rules in this place. 

§ 9. Use of the Gavel. 

This instrument has two uses in Odd- Fellowship, one 
as the tongue or voice of the lodge in the hands of its 
officers, the other as an emblem or jewel. It is not 
used as an operative instrument, as in Masonry ; nor do 
our books ever contemplate its use in Encampments, 
though some do use it, but, as we think, improperly. 
The presiding officers of Patriarchal bodies, by consult- 
ing the charges and emblems of authority delivered at 
their installation, will perceive that, not the gavel, but 
another instrument is given them for the purpose of 
signifying their authority and wishes. 

But the use of the gavel seems to be not so well 
understood in our lodges as it should be. A frequent 
or continual rapping, instead of promoting order and 
attention, increases noise and confusion. Custom re- 
quires it to be used in commanding attention or silence, 

*" Manual of Parliamentary Practice. Rules of Proceedings 
antf Debate ir. Deliberative Assemblies." By Luther S. Cushing. 



216 



or requiring members to be seated, &c. One rap, and 
that by the N. G. only, (or his K.. H. S., by his direc- 
tion,) is sufficient for that purpose ; and, after custom 
has established this use, will be more effectual than 
many. Rarely should it be repeated immediately ; and 
never should it be repeated by the V. G. for that pur- 
pose. The V. G. may give it when the N. G. is so 
engaged that he cannot attend to it. 

The raps of the N. G. are never to be repeated by the 
V. G., except in cases where the written work calls on 
him specially to do so, or in the case above named. The 
directions of the books are special, and are to be strictly 
complied with. By carefully observing this rule, much 
unnecessary noise will be avoided ; and, when once 
established, every member will be saved the perplexity 
now so frequently caused by a too free use of the in- 
strument. 

The P. G. is not an executive officer, and is therefore 
no more entitled to use a gavel in his chair than the 
Secretary or Treasurer. He is to command order only 
by his example. 

§ 10. Combined P. G. and P. C. P. Regalia. 

A. P. G. who is also a P. C. P., may wear a scarlet 
collar (not more than 5|- inches wide) trimmed with 
white, with a roll of purple (2 inches wide) trimmed with 
yellow ; the collar to be united in front with three links. 
The collar and roll may be of velvet — the trimmings of 
metal. 



DEGREE LODGES COMMITTEES — OFFICERS, 247 



CHAPTER XIV. 



OF DEGREE LODGES, OR COMMITTEES, ETC., AN ) THEIE 
OFFICERS. 




Various modes have been adopt- 
ed in the several States for confer- 
ring degrees. Subordinate lodges, 
to ballot for (or confer) degrees, 
must close finally, in full form, 
and then open in the first degree, 
confer it, and close. Dismissing 
those not further qualified, it opens 
in the second degree, and so on, 
regularly, through all the degrees 
required to be conferred. In this case the regular 
officers of the Subordinate Lodge, or persons selected 
by them, officiate. In some States a Lecture Master, 
appointed by the D. D. G. Master, calls qualified 
brethren to his aid, and confers the degrees awarded by 
the lodge, usually soon after the lodge closes ; in others, 
a Committee of Past Grands, or of the officers and 
qualified members of the lodge, confer the degrees at 
stated seasons; but as in all these modes the same duties 
are performed that occur in a Degree Lodge, we have 
thought proper to present our general directions id 
treating of that organization and its officers. 



248 THE odd-fellow's manual. 



§ 1. Constitution of Degree Lodges. 

The legality of Degree Lodges is recognized \y the 
Grand Lodge of the United States, but their establish- 
ment is left to the option of the State Grand Lodges, 
who, again, leave the matter to the discretion of their 
subordinates and fifth degree members. The price for 
degrees is left to the control of State Grand Lodges. 

When the requisite number of scarlet degree mem- 
bers of any locality wish to establish a Degree Lodge, 
they will proceed to organize informally, and petition 
their Grand Lodge for a charter, as directed in the case 
of a Subordinate Lodge. This charter empowers them 
to confer the five degrees on those who present the pro- 
per certificates, to elect as members all fifth degree 
members in good standing, who apply for admission, to 
receive the prescribed fees for conferring degrees, and 
for membership ; but to impose no dues, pay no benefits, 
hold no property beyond what is necessary for perform- 
ing their work, and enjoy no representation in the 
Grand Lodge. It opens in the fifth degree, and can 
transact no business (save conferring degrees) in any 
other. 



§ 2. Conferring Degrees. 

Too little care and attention, generally, has beeD 
bestowed on this important portion of instruction. They 
are generally conferred at the close of the ordinary 
Lodge-meeting, when members are tired, and desire to 
go home to rest, and few therefore remain to give the 
work due effect. In Degree Lodges, also, the attend- 
ance is generally thin, and the work is treated with too 



DEGREE LODGES — COMMITTEES — OFFICERS. 249 



much indifference, and hurried through as a thing more 
desirable to be rid of than to perform. The offices 
not being legal qualifications for other stations beyond, 
having no official degrees when passed, and no special 
honors or emoluments attached, are frequently poorly 
Glled and irregularly served. Frequent absences re- 
quire frequent changes in temporary supplies, many of 
whom are but imperfectly acquainted with the written 
and unwritten work, and therefore differ considerably 
from each other in their instructions to the candidates. 
All these evils combined, in some sections, tend greatly 
to mar the beauty and harmony of the instructions of 
our subordinate degrees. 

The evil suggests its own. remedy: let it be applied 
wherever possible. If conferred by the Subordinate 
Lodge, let it set aside one evening every month to con- 
fer degrees, omitting initiations and all other than 
absolutely necessary business. Let them be conferred 
deliberately ; by none other than good readers ; and 
have the candidates carefully and correctly instructed 
by a competent Teacher. If by a Committee, let them 
secure a good attendance of well qualified brethren. If 
by a Degree Lodge, let it secure competent and zealous 
officers, who will perform their duties correctly. And 
if the number of candidates is too great, as frequently 
happens in large cities, let them meet oftener, that the 
work may be well and understanding^ performed. 

§ 3. Officers and their Duties. 

The officers of a Degree Lodge, as prescribed by the 
Lectures, are a Noble Grand, a Deputy Noble Grand, 
an Assistant Noble Grand, a Vice Grand, a Past Grand, 
a Conductor, ^nd an Inside and an Outside Guardian, to 



260. the odd-fellow's manual 



which are added, for the transaction of its business, a 
Secretary or Scribe, and a Treasurer. In Pennsylvania, 
where these Lodges originated, the ancient names are 
retained of High Priest, Deputy, and Assistant High 
Priest, Warden, &c. 

The jewels, regalia, and robes of these offices are not 
prescribed by law, and consequently vary more or less 
in nearly every Degree Lodge. In Pennsylvania, gene- 
rally, they approximate closely toward those of Encamp- 
ment offices ; in other States, those of the Subordinate 
Lodge, except that the colors are for the fifth degree. 

The duties of the several officers correspond generally 
to those of similar officers in the Subordinate Lodge. 
Where there is any deviation, it is clearly noted in the 
book of Lectures. The Assistant and Deputy of the 
principal officer are seated, respectively, at his left and 
his right hand. The stations of the others correspond 
precisely to the stations of the corresponding offices of 
the Lodge. 

The Principal and his Assistants should be good, 
ready readers, as should the Vice Grand (or Warden) 
and the Past Grand. If the Conductor is to instruct 
the candidates, as is sometimes done, he should be 
thoroughly instructed himself, and regular in attend- 
ance. But the chief officer should perform that duty 
in person, aided (if need be) by his Assistant. 

The same remarks, as to reading and instruction, 
apply to a Lecture Master. And great care should be 
used to impress the candidate with the importance of 
remembering the mode of proving strangers, and our 
rule in regard to challengers. 

The Scribe should be required to notify each Lodge 
what degrees are conferred on its members, and when 
they were conferred, that the Secretary may enter the 



OF PAST OFFICIAL DEGREES. 251 



information on his books for the use of the Subordinate 
Lodge. 



CHAPTER XV. 

OF PAST OFFICIAL DEGREES. 



These belong properly to the Grand Lodge, but we 
introduce them here for convenience. They can be con- 
ferred only by some one specially authorized to confer 
them by the Grand Lodge itself; usually some Grand 
Officer, or the D. D. Grand Masters, and sometimes by 
a Degree Lodge. 

They are conferred only for services rendered, save, 
in the case of a new Lodge, the first N. G. may receive 
the Past V. G.'s and the P. Secretary's degree ; and the 
first V. G. the Past Secretary's. In some States they 
are made requisite to holding office in the Grand 
Lodge. 

The Past Official Degrees for the Encampment were 
abolished years ago , and as there are no prescribed 
lectures to accompany these, they might as well have 
been treated in the same manner. Seldom do any 
remarks accompany the imparting of the unwritten 
language. We have therefore but few comments to 
offer. 

§ 1. Past Secretary's Degree, 

If with proper integrity you have recorded the pro- 
ceedings of your Lodge, you are entitled to receive the 
honors of this degree, and the S. and P. W. by which to 



252 THE ODD-FELLOW'S MANUAL. 




be known of all others of similar merit. You have 
magnified and made honorable a toilsome office, already 
rendered illustrious by the many great and noble men 
who have performed its duties. Ezra, and Daniel, and 
*he prophets generally are classed as Scribes. But the 
Great Scribe, who writeth his laws on the universe and 
m the hearts of men, as his Finger inscribed The Law 
en the tables of stone, has Himself crowned the office 
with the excellency of glory. How terrible that writing 
on the palace-wall, which only His prophet could inter- 
pret to the dismayed Belshazzar : "Mene, Mene. 
Tekel, Upharsin!" (Daniel v. 25.) May a similar 
sentence never be written against any Odd-Fellow ! 

There is no prescribed Emblem, Jewel, Regalia, or 
Color for this degree. Its recipient retains those of the 
office passed. 



OF PAST OFFICIAL DEGREES. 



25^ 




§ 2. Past Vice Grand's Degree. 

If you have faithfully aided the Noble Grand in re- 
straining and suppressing all disorder, and enforcing the 
laws of our institution ; and if you have carefully ad- 
ministered the obligation and impressively delivered the 
charge in every case, you are worthy of this honorary 
degree. For by your fidelity has your (color) been 
honored and its illustrious exemplar been imitated. 
And in truth there is no inapt resemblance between 
your humble duties and those of Moses at Sinai. Both 
delivered the law, obligation, and charge of their office 
faithfully, and bound those under their instruction to 
order and obedience. 

The Emblem, Jewel, Regalia, and Color of this De- 
gree are simply those of the office passed. 
22 



254 



THE ODD-FELLOW'S MANUAL. 



§ 3. Past Noble Grand's Degree. 

Having, with, -propel 
dignity and paternal re- 
gard, extended the arm 
of authority over your 
Lodge, and maintained 
its order and promoted 
its welfare, you are trans- 
ferred to a chair of equal 
honor but greater repose, 
and are prepared to enter 
a Lodge of higher rank 
and more extended duties. 
In your comparative ease here, and more extended field 
of active duty there, cease not to remember gratefully the 
kind partiality and unbought favors of your brethren, 
whose suffrages carried you through the chairs of the 
Lodge, and have thus elevated you to the dignity of 
membership in the Grand Lodge of your State. 
Jewel. — A five-pointed star. 




CHAPTER XVI. 

OF SUBORDINATE ENCAMPMENTS. 

In this department of our labors, references to our 
former remarks will be necessary in all matters where 
Lodges and Encampments are similar. 



OF SUBORDINATE ENCAMPMENTS. 255 



§ 1. Hoiv Commenced and Constituted. 

To become a member of an Encampment, an Odd- 
Fellow must have received the Fifth Degree. And to 
retain membership in it, he must continue in good stand- 
ing in a Subordinate Lodge. In fact, good standing in 
the Subordinate Lodge* is absolutely essential to his 
good standing everywhere else in the Order — in En- 
campment, Degree Lodge, State Grand Lodge or En- 
campment, or in the Grand Lodge of the United States. 
Remember this. 

An Encampment is chartered by the Grand Lodge of 
the United States, or a Grand Encampment (recognized 
by the same) of the State, District, or Territory wherein 
it is located. It must be constituted of at least seven 
Odd-Fellows who have received the "Sublime Degrees," 
as its three degrees are collectively termed. And it 
should be commenced and organized preparatory to in- 
stitution, as recommended for Subordinate Lodges, 
Chap. IX. §§ 1-4, with these differences. There must be 
seven petitioners, their cards deposited with a D. D. G. 
Patriarch, if not forwarded ; (or a D. D. G. Sire, if to be 
chartered by the Grand Lodge of the United States ;) 
and the Petition is forwarded to a Grand Encampment, 
(if not to the Grand Lodge of the United States.) See 
form of petition, ]S~o. 1 0, Appendix B. It will be insti- 
tuted by a G. P., or a D. D. G. P., or a P. C. P. specially 
authorized ; by a D. D. G. Sire, if chartered by the 
Grand Lodge of the United States. 

* Which signifies contributing membership therein, and freedom 
from ;iny disability by reason of non-payment of dues, or from 
charges under the penal provisions of the Order. 



250 THE ODD-FELLOW'S MA3TOAJL, 



§ 2. Opening — Working — Closing. 

For general information, see Chap. IX. §§ 7-9. The 
Encampment working differs from that of the Lodge 
chiefly in this. The Lodge is of the civic type : the En- 
campment is of the military; but Patriarchal, and 
thereibre pastoral, also. The Encampment opens, and 
closes finally, in its highest degree, as it transacts all 
its business in that degree only. It opens and closes in 
each degree (with peculiar ceremonies) which it confers 
during each session. But while the military forms are 
observed in its opening and closing, the business is 
transacted as in the Subordinate Lodge, the officers re- 
cite their duties at opening, and it is always opened and 
A with prayer by the proper officer. 

With the additional instructions afforded by the 
sublime degrees, the Patriarch will find our general 
remarks on the duties of Odd-Fellows, in Chapters IX. 
and X.. applicable to the duties devolving on him as 
an Encampment member. But we must first conduct 
him into that honorable station. 

§ 3. Application and Admission. 

Having received the degrees of the Subordinate 
Lodge, you will naturally desire to advance farther. 
The Sublime Degrees, with their rich stores of instruc- 
tion, lie before you, only waiting your application to be 
opened to your eager mind.* Procure, then, a copy of 

* Some Encampments do not, others do. pay sick and funeral 
benefits — generally the same amount as the Subordinate Lodges 
in their vicinity. These benefits, of course, enhance the price of 
admission. The three degrees of an Encampment usually cost 
from nine to twenty dollars. The prices, as well as the benefits, 
considerably, not only in different States, but even in neigh 
bor*ng Encampments. 



OF SUBORDINATE ENCAMPMENTS. 



257 



the Constitution and By-Laws of the nearest Encamp- 
ment, and study them by the aid of some friendly 
Patriarch of your acquaintance. Then procure from 
the N. G. and Secretary of your Lodge, a certificate of 
your standing and grade therein. Sign an application, 
(forms are in Appendix B,) and deliver these docu- 
ments, with the proposition fee, to your friend, whc 
will do the rest. If elected, go forward with a stout 
heart, fearing nothing ; for others have passed the way 
before you, and invite you onward. Novelty, even 
startling novelty, you will find, as once before; but 
let it not deter you from close attention to the more 
valuable lessons concealed beneath it in every degree 
through which you pass. 

§ 4. Committees and Appointed Officers. 

Their general duties correspond to those of similar 
offices in Subordinate Lodges, (Chaps. XI., XII. and 
XIII.,) so that a few words will define what is peculiar 
to the Officers of Encampments. The Appointed 
Officers are — 

1. First and Second Guards 
of the Tent — appointed by the 
High Priest as his Supporters and 
Messengers — their stations, as Senti- 
nels at each side of the Tent. The 
Jewel of each is a Halberd (Axe) 
within a Triangle of yellow metal. 

2. First, Second, Third, and 
Fourth Watches— appointed by 
the Chief Patriarch to be — the 1st 
and 2d Watches, the R. and L. Sup- 
porters of the C. P. ; and the 3d and 
4 h, R. and L. Supporters of the S. W. 

22* 




258 



THE ODD-FELLOWS MANUAL. 




At initiations, &c, they should remain at their ]. osts. The 
Jewel of each is a Spear within a Triangle of yellow metal. 
3. The Sentinel* — appointed by the C. P. Sta- 
tion and duties like those of Inside 
Guardian of a Lodge. (If an Out- 
side Sentinel is appointed, his station 
and duties are those of an Outside 
(Gruardian.) Jewel for each, Crossed 
Swords in a Triangle of yellow 
metal. 

4. The Guide — appointed by 
the C. P. His station is in front 
of the 3d Watch — his duties like 
those of Conductor — the Jewel, a 
Staff within a Triangle of yellow 
metal. 

§ 5. The Elective Officers. 
The Elective Officers of an Encampment are — a 
Junior Warden, a Treasurer, a Scribe, a Senior Warden, 
a High Priest, and a Chief Patriarch. Usually service 
for one term, or twenty-six nights, in an appointed 
office, renders eligible to an elective office; and one 
term in any of the inferior elective offices renders the 
incumbent eligible to the chair of the High Priest or 
Senior Warden ; and after one term 
in that office, he is eligible for elec- 
tion as Chief Patriarch ; but this 
arrangement depends on the regula- 
tions of each Grand Encampment. 
1. The Junioe Warden. — The 

* To lessen the visits of the Junior Warden to the ante-room, (to 
examine and admit members and visitors,) an Outside Sentinel may 
be appointed by the C. P. This, though not contemplated by "the 
work," is countenanced by the G. L. U. S. {Jour. 1871, pp. 5200, 
6201,) and is found very convenient in practice. 




OF SUBORDINATE ENCAMrMENTS. 



259 



Jewel of this office is a Crook, within a Triangle of 
yellow metal. 

His duties are, to examine the Patriarchs at opening ; 
to see that the officers are at their stations ; to open and 
close the Encampment in each degree; to assist the 
Chief Patriarch and High Priest as required ; to pre- 
side in the absence of the superior officers, (if the local 
laws permit ;) to examine every brother that applies for 
admission, and see that he is in proper regalia, and 
addresses the chairs properly. His station is in front of 
the 1st Watch. 

2. The Treasurer. — His Jewel 
is Crossed Keys, within a Triangle 
of yellow metal. 

His duties correspond to those of 
the same officer in a Subordinate 
Lodge. 




3. The Scribe. — The Jewel is 
Crossed Pens in a Triangle of yel- 
low metal. 

His duties are the same as tnose 
of an only Secretary in a Subordi- 
nate Lodge. 

4. The Senior Warden. — The 
Jewel is Crossed Crooks within a 
Triangle of yellow metal. 

His duties are analogous to those 
of a Vice Grand, whose chair he 
.occupies when the encampment 
meets in a Lodge-room. He presides in the absence 
of the C. P., and is entitled to the T. P. W 




26*0 



THE ODD-FELLOW'S MANUAL. 




5. The High Priest. —The 
Jewel is a Breastplate within a 
Triangle : the former may be co- 
lored appropriately, the latter of 
yellow metal. 

His station is within the Tent, 

behind the Altar, and the Tent is 

usually placed at the side of the 

room, on the right of the C. P. 

His duties are to offer up the prescribed prayers at 

opening, closing, and in conferring the degrees ; to 

instruct candidates and members in the Lectures, &c. ; 

and to administer the other duties of his office. 

6. The Chief Patriarch. — 
The Jewel represents an Altar with 
Crossed Crooks, within a Triangle 
of yellow metal. 

His duties are similar to those 
of the Noble Grand of a Lodge, 
whose chair he occupies when the 
Encampment is held in a Lodge- 
room ; and, like him, he is entitled 
to the T. P. W., and superintends the examination of 
visitors by card. He should possess the same high 
moral and social qualifications ; the same mental activity 
and acquirements ; the same business tact and energy ; 
the same intimate acquaintance with the characters and 
abilities of the brethren under his charge ; the same 
ready knowledge of the laws and usages of the Order, 
and the rules of debate ; the same dignity of carriage, 
evenness of temper, firm decision, and courtesy of 
manners; and the same kindness of heart, that are 
pre-eminently required in the Presiding Officer of a 
Lodge. 




OF SUBORDINATE ENCAMPMENTS. 261 



;. u The Encampment Regalia shall be black apron 
and gloves. Patriarchs who have attained the E. P. 
degree, purple collars only, trimmed with yellow lace or 
fringe. Past Chief Patriarchs shall wear purple collars 
or sashes, trimmed as above defined." — Journal G. L. 
U. S.,p. 4357. 

Uniforms. — Encampments may "wear such style of 
street uniform, on parade, as may be sanctioned by the 
Grand Encampments of their respective jurisdictions; 
but under no circumstances shall the funds of an En- 
campment be appropriated to meet any expense to be 
incurred thereby." — Journal G. L. U. S., pp. 5527, 5549. 

(For P. C. P. and P. G. Combined Regalia, see page 246 ; 
and for P. G. P.'s Jewel and Regalia, see page 304.) 

We would repeat here what we have said on the use 
of the Gavel, Chap. XIII. § 9. In the Encampment, 
the officers use their emblems of authority in the same 
manner as the gavel is used in the lodge : always con- 
forming, of course, to the directions of the written work. 
The C. P., only, commands silence and order, and the 
rising and seating of the Encampment, in all those 
cases where the book does not direct otherwise. And 
the Senior Warden assumes to do so only when the 
C. P. is so engaged that he overlooks or cannot attend 
to it. A careful examination of the installation cere- 
mony and the charges, in connection with the above 
remarks, will, it is believed, tend to lessen the per- 
plexity often occasioned by the abuse of the emblem of 
authority, and abate not a little of the unnecessary 
noise occasioned by its too frequent use by the second 
officer. 



262 the odd-fellow's manual. 



§ 6. Conferring the Degrees. 

But one degree should be conferred on an applicant 
at any session ; and this should be well and properly 
conferred. Not only impart and use correctly, and 
with precision, the P. W., S. and Gr., for they are 
the keys which admit a man to the privileges and be- 
nefits of our meetings, but strive also to excel in the 
appropriate manner of delivering our lectures and 
charges, and conferring the Patriarchal degrees. We 
have not yet given sufficient attention to this subject. 
They are of a higher order and different character, and 
require more care than those that have preceded them. 
And yet we have given them less attention and labor. 
Encampments generally have looked at each other, not 
to copy improvements but to justify defects and excuse 
irregularities. If this practice is continued until it be- 
comes general, our course must be downward, and end 
in riot and disorder. 

We have said elsewhere that the Odd-Fellow should 
be always a gentleman, in the proper sense of that 
word. The Patriarch should be especially such, " seri- 
ous and thoughtful." He should ever conduct as one 
in the Encampment, and never subject any one entering 
it to any treatment that is boorish. Every part of our 
Patriarchal work is designed to set forth and illustrate 
serious and important lessons, and to make a salutary 
impression on the minds of our members. But if per- 
formed in a hurried or confused manner, no proper or 
definite impression can be made. If performed in a 
burlesque or trifling mode, it will excite only ridicule or 
disgust. By converting serious things into jest, and 
mingling buffoonery with prayers, we lower our own 



OF THE PATRIARCHAL DEGREE. 263 



self-respect and blunt our moral feelings, while we out- 
rage decency and wound the sensibilities of others. If 
we perform the work in a rude, coarse manner, we 
rouse feelings in the candidate directly opposed to those 
it was designed to inspire, destroy the entire effect of 
our beautiful ritual, and wound the feelings of the can- 
didate, if not injure his person, and drive him from us 
disgusted. Depend upon it, that if a public excitement 
is ever got up against our Order, the improper modes 
of performing our work pursued by some Encampments 
will be the fuel to feed its destroying flames. 



CHAPTER XVII. 

OF THE PATRIARCHAL DEGREE. 

§ 1. Introduction to the Degree. 

1. Though teaching peaceful lessons, the Encampment 
assumes military forms. The candidate is therefore 
met with a more rigid scrutiny and in a sterner man- 
ner than on his entrance into the Subordinate Lodge. 
He need not wonder, then, at the strict watch which 
will be kept over him, nor the restraints that will be im- 
posed on him until he has passed the ordeal, and proved 
himself to be no enemy in disguise, but a true Odd-Fel- 
low. Let him rely on the kindness of his guardian to 
sustain and defend him until justice awards him release, 
and the benevolence of the Patriarchs greets him with 
hospitality and fraternal welcomes. 



26.4 



TIIE ODD-FELLOWS MANUAL. 




2. The pilgrimage of human life has many such trials. 
The impatient and passionate, acting on impulse, but 
aggravate their evils ; but he who wearies not in duty, 
acting on principle, at last passes beyond the darkness 
and difficulty, and, trusting in God, finds those who re- 
fresh his spirit with counsel and repose. 

3. A true Patriarch never closes his tent against a 
stranger in distress. Hospitality is not only a sacred 
but a pleasing duty, acknowledged such in all ages and 
among all nations. As a Patriarch who has needed it, 
be therefore ready to grant it. Our God is the universal 
Father. He teaches us to be kind even unto the evil 
a-nd the unthankful, by his sunshine and his rain, which 



OF THE PATRIARCHAL DEGREE. 265 



he dispenses to all alike. But while it is our d lty to 

minister to the wants of the stranger, without inq liring 
into his country, or his creed, or even the causes of his 
misfortunes, it is also a duty we owe to self and family 
to admit no treacherous or vicious person into our con- 
fidence, or give him power to harm ourselves or others. 
We have a right, therefore, after relieving immediate 
necessities, to examine carefully the pretensions and 
characters of those with whom we hold intercourse. 
On these principles every Lodge and Encampment 
claims to examine rigidly all who ask admission to their 
mysteries, or claim to enter their portals as Odd-Fel- 
lows. 

4. And here you will find your previous instructions 
in Odd-Fellowship of essential service to you. Mav 
you be able to show that you have not been an inatten- 
tive hearer, nor a heedless performer of their inculca- 
tions, that you may enter, without difficulty or delay, on 
the privileges and duties now opening before you in the 
Patriarchal degree. 

5. Your first lesson of duty, as a Patriarch, will be 
found in the following admirable summary : — 

Exodus xx. 1-17. 

And God spake all these words, saying, I am the Lord thy God, 
which have brought thee out of the land of Egypt, out of the house 
of bondage. 

I. Thou shalt have no other gods before me. 

II. Thou shalt not make unto thee any graven image, or any like- 
ness of any thing that is in heaven above, or that is in the earth be- 
neath, or that is in the water under the earth. Thou shalt not bow 
down thyself to them, nor serve them: for I, the Lord thy God, am 
a jealous God, visiting the iniquity of the fathers upon the children 
unto the third and fourth generation of them that hate me : and 
showing mercy unto thousands of them tha* love me and keep my 
oommandments. 

'23 



266 THE odd-fellow's manual. 



III. Thou shalt not take the name of the Lord thy God in vain j 
for the Lord will not hold him guiltless that taketh his name in vain. 

IV. Remember the sabbath day, to keep it holy. Six days shall 
thou labour, and do all thy work ; but the seventh day is the sab- 
bath of the Lord thy God : in it thou shalt not do any work ; thou, 
nor thy son, nor thy daughter, thy man-servant, nor thy maid-ser- 
vant, nor thy cattle, nor the stranger that is within thy gates ; for iu 
six days the Lord made heaven and earth, the sea, and all that in 
them is, and rested the seventh day ; wherefore the Lord blessed the 
sabbath day, and hallowed it. 

V. Honour thy father and thy mother, that thy days may be long 
upon the land which the Lord thy God giveth thee. 

VI. Thou shalt not kill. 

VII. Thou shalt not commit adultery. 

VIII. Thou shalt not steal. 

IX. Thou shalt not bear false witness against thy neighbour. 

X. Thou shalt not covet thy neighbour's house, thou shalt not co- 
vet thy neighbour's wife, nor his man-servant, nor his maid-servant, 
nor his ox, nor his ass, nor any thing that is thy neighbour's. 

6. As if prostrate at the foot of the Sacred Mount, 
receive this Law to govern your future actions. For 
Virtue founded on Truth is the basis of our affiliation. 
It should be the aim of your life, for by it only can the 
great and good in your nature be developed. All the 
feelings, passions, and impulses lead only to evil, without 
it. But with it, all tend to good, to happiness, which 
vice promises but never bestows. Virtue increases and 
exalts even the common joys of sense. Its influence 
extends to all the avocations of life, strengthens the 
affections and sympathies, gives wisdom to youth, ac- 
tivity to manhood, and glory to age : it is a safeguard 
in prosperity, a solace in adversity, a comforter in 
affliction : it opens to us every true enjoyment of life, 
and passes with us into life eternal. 

7. The regalia of this degree is, a black apron, and 



OF THE PATRIARCHAL DEGREE. 



26 



gloves of the same color ; for black is the color of this 
degree. Its signification is explained in the lecture. 

You will remember, also, the signs and tokens of 
this degree; for by them, only, can yon establish your 
claim to admission to the Encampment. 

The explanation of the symbols of the Order, given 
in this degree, are worthy your attention and remem- 
brance; especially as presented in three great divisions 
— teaching our duty to God, to our fellow-men, and to 
ourselves. 

§ 2. Emblems of the Patriarchal Degree. 




I. The Tent. 

Emblem of Hospitality: — the peculiar emblem of 
this degree. It is always represented open, to remind 
us that when we needed hospitality we found it, and 
should, therefore, be ready to grant it when needed by 
others. But while it is our duty, and should be our 
pleasure to "entertain strangers," we are admonished 
that we owe it to ourselves and our families to admit 
"no enemy in disguise" — no treacherous or vicious 
person, to our homes and our bosoms. 

This emblem discourses "to us of the ancient patri- 
archs, who abode in tents ; " and teaches us, " that in 
this world we have no continuing city," but are " pil- 



268 THE i >DD-FELLOW's MANUAL. 



grims and sojourners" who seek one to come. "Sooi. 
will our earthly tents be struck, and we pass beyond 
the swelling waters." 

" Here, in this body pent. 

Absent from heaven I roam, 
Yet nightly pitch my tent 

A day's march nearer home." 

II. The Crook. 

Emblem of Guidance and Protection : — It represents 
not merely the instrument whereby the shepherd directs 
his flock in its migrations, and protects his sheep from 
the wolves; but that higher reality, of which the shep- 
herd^ crook is but an emblem — the guiding wisdom 
and protecting power of the Great Shepherd, who has 
led and defended us that we, in turn, might be good 
shepherds unto all those placed under our care, or con- 
trol and influence. 

III. The Three Pillars. 

Emblems of Faith, Hope, Charity: — the Wisdom, 
Strength, and Beauty of Religion, and the supports and 
ornaments of our Temple of Universal Brotherhood. 

Every time we enter an encampment they remind us 
of the Wisdom of humility, the Strength of trust, and 
the Beauty of kindness which brought us to the emblem- 
atic Tent, and before its solemn altar. And they teach 
us to cherish and cultivate these treasures and virtues 
of the soul, by an observance of the Great Law of duty 
to God, duty to our neighbor, and duty to ourselves. 

§ 3. Concluding Remarks on this Degree. 
The simplicity of the Patriarchal life, and the purity 
of fa'th by which the Patriarchs were guided, form a 
pleasing picture in contemplating antiquity. The world 
has advanced in civilization and knowledge, but still 
the heart looks back with regret at its departure fron' 



OF THE PATRIARCHAL DEGREE. 269 



those simpler, though ruder habits of early virtue and 
goodness. In our Tents we may revive much of what 
thus charms us. And in our lives we may copy that 
confiding faith and guileless simplicity. By practising 
universal fraternity, we may extend further and further 
around us, the golden links which chain heart to heart 
in a stronger and broader sympathy, till at last they 
bind the earth in concord of virtue and peace. 

To effect this, let eacli heart combine its wishes and 
energies with every other heart having the same object, 
irrespective of sect or nation, that all may work together 
for the general good. Cherish, then, the teachings of 
our Order, till your soul, imbued with their spirit, gives 
forth their beauty and their power. Consider the 
stranger still as a man : give him needed sustenance 
and repose, whatever his country or his creed, his vices 
or misfortunes, that you may influence him for good. 
But your brother Patriarchs, let them especially share 
your sympathy and experience your aid. Unite with 
them in all good works. Let not contention or envy 
separate you, for ye are brethren. If one injure you, 
consider well. It may have been undesignedly, or 
under some misconception. Be candid with him, and 
frank. State the wrong fairly and kindly. If he re- 
pent, wipe off even the remembrance of the wrong, that 
it stand not against him. Remember that you, too, are 
fallible ; that you, too, may need kindly correction ; that 
you, too, may stand in need of fraternal forgiveness. 

Such are the principles a Patriarch must practise. 
Not alone entering our Tents, not alone learning our 
mysteries, not alone wearing our badge, not alone bear- 
ing the offices and honors of. our Order, can make a 
man an Odd-Fellow ; but living an Odd- Fellow's life. 
"If ye know these things, happy are ye if ye do them/ 5 



OF THE GULDEN KULK DEGREE?. 27] 



CHAPTER XVIII. 

OF THE GOLDEN RULE DEGREE. 

§ 1. Introduction to the Degree. 

1. The candidate for this degree should be firm and 
decided in his answers to all questions asked him, and 
patient in all required of him, that he may the better 
understand its instructions as they are successively 
unfolded : especially its great lesson of charity, evinced 
in what is usually termed toleration. 

2. Bphold the necessity of this lesson in our world. 
Religion is often measured by state lines and regulated 
by statute law. The Christianity which is lawful on 
one side of a mountain, or stream, or even an imaginary 
line, is punished with confiscation, imprisonment, or 
death, on the other side. Does God require this at the 
hands of one portion of His children toward the other 
portion, their brethren ? Has He instituted such laws : 
does He inflict such penalties for differences of opinion ? 
Then, if we take into consideration all the religions in 
the world, how much greater the intolerance ! Not 
only between the North and the South of Europe, but 
the European, living amid the refinements of art and 
science, is but little in advance of the Asiatic, who, 
though living in the land of Adam, of Noah, of Abra- 
ham, and other Bible worthies, rejects that Book and 
clings to the Shaster or the Koran, and calls all infidels 
who acknowledge not the authority of Confucius, or 
Mahomet, or Brahma. The African who bows before 



J72 THE ODD-FELLOW'S MANUAL. 



his many gods, also deems all the world sinners against 
Heaven, because they kneel not at his altars. Thus 
the Tables of the Law, the Cross, and the Crescent are 
clashed in angry warfare, which convinces none and 
debases all, and must therefore be abhorred of the Grod 
of the whole earth, who is the Father of all spirits. 
For when did not persecution and intolerance rather 
confirm than convince those against whom it was waged? 
A standing proof, it would seem, that Providence would 
rather prosper wrong ideas than bloody practices. Error 
of the head, even though it mislead the heart, appears 
more favored than that bloody zeal which would immo- 
late on its altar a brother who is deemed in error. 

3. Is it not desirable that among all these nations, so 
diverse in faith, in manners, and in customs, but so 
similar in cruel zeal and bloody intolerance, a better 
principle should obtain : one that would, not only gently 
remove the fetters of the body, but those of the soul 
also, that the mind might freely examine truth : one 
which would trample under foot those prejudices which 
deprive the freebOrn soul of its priceless birthright to 
seek God freely and worship him voluntarily, as the 
best information may lead judgment and conscience to 
dictate ? 

Brethren, let this be our work. Boldly, freely, 
unawed by danger, let us assert our right to seek and 
obey divine truth : assert it not only as our right, but 
as the right Of others, of all. The authority of con- 
science in religion must be paramount. Those high 
moral affections and duties which have the Creator as 
their object, no human legislation can or should restrain 
or suppress. In our Tents no sectarian or national 
distinctions are recognized. All are entitled to the 
rights which each claims for himself. All are equal, 



OF THE GOLDEN RULE DEGREE. 27b 



all are brethren : owning one origin, one nature, :>no 
destiny. Living the same life, one interest thrills alike 
in every heart. If our brother suffer, we feel his an- 
guish ; if he prosper, we share his joy, The pains and 
woos of each swell the common tide of humanity's 
evils, in which we have an equal share and a common 
lot. All our rights are based on the same great founda- 
tion. He, therefore, who assails a brother's rights, 
attacks our own : an invasion of his welfare is an ag- 
gression on ours ; for our rights are the same, and our 
happiness is increased by the enjoyments of those who 
surround us. It is our recognition of this great prin- 
ciple that leads us to claim and to grant sympathy in 
suffering, unity in working, freedom in thought and 
worship, and to resist the force that would invade the 
natural rights of the human soul. 

4. Corroborative of the instructions of this degree 
are the sentiments of the wisest and best of mankind. 
The following Parable, generally ascribed to Dr. Frank- 
lin, and familiar to the schoolboy of the passing gene- 
ration, sets forth very beautifully the inconsistency and 
wickedness of a persecuting spirit. 

•PARABLE AGAINST PERSECUTION. 

Aram was sitting at the door of his tent, under the shade of his 
fig-tree, when it came to pass that a man, stricken with years, bear- 
ing a staff in his hand, journeyed that way. And it was noonday. 
And Aram said unto the stranger, " Pass not by, I pray thee, but 
come in, and wash thy feet, and tarry here until the evening ; for 
Lhou art stricken with years, and the heat overcometh thee." 

And the stranger left his staff at the door, and entered into the 
tent of Aram. And he rested himself. And Aram set before him 
bread and cakes of fine meal, baked upon the hearth. And Aram 
blessed the bread, calling upon the name of the Lord. But tno 
stranger did eat, and refused to pray unto the Most High, saying, 



274 the odd-fellow's manual. 



' Thy Lord is not the God of my fathers? why, therefore, should 1 
present my vows unto him?" And Aram's wrath was kindled, and 
he called his servants, and they beat the stranger, and drove him 
into the wilderness. 

Now in the evenirtg Aram lifted up his* voice unto the Lord, and 
prayed unto him. And the Lord said, " Aram, where is the stranger 
that sojourned this day with thee?" And Aram answered and said, 
" Behold, Lord, he ate of thy bread, and would not offer unto thee 
his prayers and thanksgivings. Therefore did I chastise him and 
drive him from before me into the wilderness." 

And the Lord said unto Aram, "Who hath made thee a judge be- 
tween me and him ? Have not I borne with thine iniquities, and 
winked at thy backsliding ; and shalt thou be severe with thy bro- 
ther, to mark his errors and to punish his perverseness ? Arise, and 
follow the stranger, and carry with thee oil and wine, and anoint his 
bruises,- and speak kindly unto him. For I, the Lord thy God, am a 
jealous God, and judgment belongeth unto me. Vain is thine obla- 
tion of thanksgiving without a lowly heart. As a bulrush thou 
mayest bow down thy head, and lift up thy voice like a trumpet ; 
but thou obey est not the ordinance of thy God if thy worship be for 
strife and debate. Behold the sacrifice that I have chosen. Is it 
not to undo the heavy burdens, to let the oppressed go free, and to 
break every yoke ? to deal thy bread to the hungry, and to bring the 
poor, that are cast out to thy house ?" 

And Aram trembled before the presence of God. And he arose, 
and put on sackcloth and ashes, and went out into the wilderness to 
do as the Lord had commanded him.* 

* It is said that Dr. Franklin was at a large party among several 
dignitaries of the Church of England, when the subject of compel- 
ling conformity to an established church, by law, was introduced. 
After several of the clergy had defended the obnoxious principle, the 
doctor was called on for his opinion. He recited to them, as Scrip- 
ture, the above parable; and they, deceived by its style, and the 
doctor's gravity, suspected not the deception, but acknowledged its 
force, and yielded the argument. 

Whether the occasion and result were exactly as above stated, or 
not. it is true that the parable was published as Dr. Franklin's, and 
that it was alleged that he stole it from Jeremy Taylor, who closes 



OF THE GOLDEN RULE DEGREE. 275 



5. A Lodge or Encampment sometimes presents, in 
its assemblage of persons of various nations and creeds, 
a beautiful illustration of the excellency of toleration, 
and of the possibility of a "unity of the spirit in the 



his work on the " Liberty of Prophesying," with the following ver- 
sion of the same story. 

" I end," says he, *' with a story which I find in the Jews' books : — 
When Abraham sat at his tent-door, according to his custom, to 
entertain strangers, he espied an old man who was a hundred years 
of age. He received him kindly, washed his feet, provided supper, 
and caused him to sit down : but observing that the old man ate and 
prayed not, nor begged for a blessing on his meat, asked him why he 
did not worship the God of heaven? The old man told him that he 
worshipped the fire only, and acknowledged no other God; at which 
Abraham grew so zealously angry, that he thrust the old man out 
of his tent, and exposed him to all the evils of the night, and an un- 
guarded condition. 

" When the old man was gone, God called to Abraham, and asked 
him where the stranger was? He replied, ' I thrust him away, be- 
cause he did not worship thee.' God answered, ' I have suffered 
him these hundred years, although he dishonored me, and couldst 
not thou endure him one night, when he gave thee no trouble ?' Upon 
this, saith the story, Abraham fetched him back again, and gave 
him hospitable entertainment and wise instruction. ' Go thou and 
do likewise,' and thy charity will be rewarded by the God of Abra- 
ham " 

Now here, it must be confessed, is the story, leaving to Dr. Frank 
lin only its dress and its interesting auxiliaries. That the doctor 
did not himself claim to be the author of the story is rendered highly 
probable from the fact that it is not found in the authentic edition 
of his works, published by Wm. Duane, Philadelphia. But the ori- 
ginal, from whence Jeremy Taylor go* his version? It is given in 
Dr. Priestley's works, quoted in Latin from " Shebeth Jehudah. The 
Tribe of Judah, the Virgin Daughter of Solomon; containing the va- 
rious Calamities, Martyrdoms, Dispersions, &c, of the Jews. Trans- 
lated from Hebrew into Latin, by George Gentius. Hamburg, 1G8G " 
S friend has furnished us with the following translation. 



276 THE odd-fellow's manual. 



bond of peace" amid a diversity of faith. It thus 
truly prefigures that glorious era when the Golden 
Rule shall have been received and obeyed by all the 
tribes and nations of men. The high barriers which, in 



" The most noble author Sadus relates that that venerable exam- 
ple of antiquity, the patriarch Abraham, celebrated for the glory of 
hospitality, thought it not happy nor fortunate for him, unless he had 
received some guest, whom, as a presiding genius of his household, 
he might serve with all kind offices. Once upon a time, when he had 
no guest, and had sent abroad to seek for a stranger, he perceived a 
man bowed down with years and wearied with travelling, lying un- 
der a tree. Approaching him, he led him home as his guest, and che- 
rished him with every attention. When the supper was ready, and 
Abraham and his family addressed themselves to prayer, the old 
man stretched forth his hand to the food, making no show of religion 
or piety. Seeing which, Abraham thus addressed him : ' Old man, it 
scarcely becomes thy white hairs to take food without previous ve- 
neration of the Deity.' To whom the old man replied, 'lama fire- 
worshipper, and ignorant of that sort of manners, for our fathers 
have never taught me such piety.' At which words, Abraham, horri- 
fied that he had intercourse with a fire-worshipper, as one profane 
and a stranger to the worship of his God, removed him from the table, 
and drove him from his house, as an offence to his company, and 
an enemy to his religion. But behold, the Great God at that mo- 
ment admonished Abraham. ' What dost thou, Abraham ? Becomes 
it thee to have done this ? I have given this old man, although un- 
grateful to me, life and sustenance for more than a hundred years ; 
canst thou not give the man one meal, nor bear with him even a mo- 
ment?' Being thus admonished by the Divine voice, Abraham 
brought back the old man from his journey, and attended him with 
such kind offices, piety, and converse, that by his example he led 
him to the worship of the true God." 

Such is the version of 1680. The original of all, by " the most no- 
ble author Sadus," (believed to be Arabic,) — who will furnish that? 

Long as this note already is, we cannot refrain from adding to it 
the following appropriate parable by Krummacher. 



OF THE GOLDEN RULE DEGREE. 277 



the world, separated men from each other, are hero re- 
mo\ed. They have left their prejudices at the door, 
and mingle in one circle of brotherhood, harmony, and 
love. The descendants of Abraham, the diverse fol- 
lowers of Jesus, the Pariahs of the stricter sects, here 
gather around the same altar, as one family, manifest- 

"THE PARSEE, THE JEW, AND THE CHRISTIAN." 

•• A Jew stepped into a Parsee temple, and saw there the holy fire. 
He spake to the priest: What! do you worship the fire? Not the 
fire, replied the priest: it is to us an emblem of the sun, and of its 
genial light Then asked the Jew, Do you then worship the sun as 
your God ? Do you not know that this also is a creation of the 
Almighty ? That we know, answered the priest, but man being de- 
pendent on his senses, needs sensible signs in order to apprehend 
the Most High. And is not the sun the type of the invisible, incom- 
prehensible Source of light that embraces and blesses all? 

" Then the Israelite answered: Do your people then, distinguish 
the type from the prototype? Already they call the sun their god, 
and even sinking from this again to a lower image, bow before the 
earthly flame. You charm his external and dazzle his internal eye; 
and while you hold up before him the earthly light, you withdraw 
from him the heavenly. You should not make unto thee any image, 
nor any likeness at all. 

" How then, asked the Parsee, do you designate the highest na- 
ture? The Jew replied, We call it Jehovah Adonai, that is, the 
Lord who is, who was, and who will be ! Your word is great and 
glorious, said the Parsee, but it is fearful. 

" A Christian then stepped up and said, We call him Our Fa- 
ther. The Gentile and the Jew looked on each other with amaze- 
ment, and said, That is the nearest and the highest. But who gives 
you the courage thus to address the Eternal? Who else, said ihe 
Christian, but He, the Father himself? * * * * * 

" And when they understood it they believed, and lifted up tneir 
eyes joyfully toward heaven, and said, full of fervor and spirit, 
Father ! dear Father ! 

" And now all three shook hands, and called themselves Brothers." 
24 



278 the odd-fellow's manual. 

ing no differences of creed or worship, and discord and 
contention are forgotten in works of humanity and 
peace. Such scenes lead the lover of God and of man- 
kind to sigh, « Oh when shall the warrior's spear he 
broken, and his sword rest within its scabbard, and the 
united thoughts and energies of man be given to the 
service of humanity in the cultivation of fraternal love, 
justice, mercy, and true righteousness — to the service 
of God, in seeking to know him better, to love him 
more, and to serve and obey him in all things !" 

6. And that glorious and blessed era will yet come. 
Patriarchs, Prophets, and Apostles have not predicted 
it in vain. Good men and true will not lose the labor 
with which they have sought to effect it. And the 
principle of Toleration, based on fraternity, as combined 
with the active benevolence of our beloved Order, will 
enable us to be co-workers with them in hastening its 
coming. Hence let us ever remember that, from what- 
ever cause, men do not think, any more than they look 
alike. And while we tolerate neither laxity of principle 
nor viciousness of conduct, we may safely allow each 
man to form and indulge in his own opinions-, while we 
unite with him in practising those great precepts which 
belong to all religions, and which all acknowledge to be 
paramount as rules of life. The Golden Rule finds a 
ready response in every conscience. All will assent to 
its rightfulness and its importance. Let us then not 
cease its practice, while we urge the reasons for our 
faith. On it let us all unite in furthering the mission 
of Odd-Fellowship, till man everywhere shall behold in 
every fellow-man a brother ; till all shall realize that 
Sin is the worst evil, and Hatred the worst sm, to 
individuals and to the race ; till mankind shall indeed 
be one family, and one great law, the law of Love, shall 



OF THE GOLDEN-RULE DEGREE. 279 



bind continents, isles, and nations in one community 
forever. For this u consummation, devoutly to be 
wished," let us hope, labor, and ever pray unto that 
God who is Love, even the Father of all. 

7. The color of this degree is that of gold — yellow. 
Regalia is black gloves and a black apron. 

§ 2. Emblems of the Golden- Rule Degree. 




I. The Altar of Incense. 

Emblem of Worship: — the peculiar emblem of this 
degree. It represents the universality of the spiritual 
instinct in men to " seek the Lord, if haply they might 
feel after Him and find Him ; " and to worship, whether 
on an altar of earth, or of stone, or of the living heart, 
only. And it reminds us that to this highest interest 
of man, as to all others, we are to apply the Golden 
Kule — "All things whomsoever ye would that men should 
do unto you, do ye even so unto them." And it enjoins 
this, not to make us indifferent in our religious faith 
or practice, but to impress upon us the great duty of 
Toleration — not as a policy, but as a principle taught 
by the Divine Benignity and Compassion. For "a 
zeal according to knowledge" makes us compassionate 



280 THE ODD- FELLOW'8 MANUAL. 



toward those who bow not at our altar, and enjoy not 
our hopes and ' consolations ; and thus increases our 
efforts to convert them to our faith. 

And it further instructs us that " God now requires 
His people to offer unto Him the incense of prayer and 
praise, of gratitude and thanksgiving ; " and that among 
the " acceptable sacrifices of God, are a broken spirit : 
a broken and a contrite heart " He will not despise. 
"Therefore, if thou bring thy gift to the altar, and 
there rememberest that thy brother hath aught against 
thee, leave there thy gift before the altar, and go thy 
way ; first be reconciled to thy brother, and then come 
and offer thy gift."— Matt. v. 23, 24. 




II. The Tables of the Law. 
Emblem of Divine Government: — It represents the 
common basis of the three great religions of the world 
(Judaism, Christianity, Mohammedanism) which recog- 
nize the One, only living and True God — and the 
foundation of all governments which acknowledge God 
as the Ruler of nations, and the interests and welfare 
of the human race as their end and aim. This Law is 
a constantly operating fact in the progress of religions 



OF THE ROYAL PURPLE DEGREE. 2&J 



and of human governments among men, teaching U3 
faith and trust in the Divine Ruler. 

This common basis of religion and of morals teaches 
Christians that having received so much through the 
Jew, they may well bear with his supposed deficiency 
until they can impart to him again; — and the Moslem, 
that the foundation on which he stands is also the com- 
mon ground of the others; — and the Jew, as his Law 
progresses among the nations, moulding legislation and 
elevating morality, even while he is without a national 
home, it instructs in patience and in hope, and to follow 
with his love wheresoever his Law goes in blessing and 
in triumph. 

Followers of different Teachers, ye are worshippers 
of One God, who is Father of all, and therefore ye are 
brethren ! As such, Charity, and speaking the truth 
in love, should prevail among us — unity in good works, 
wherein all agree ; toleration in opinions, wherein we 
differ. 



CHAPTER XIX. 

OF THE ROYAL PURPLE DEGREE. 

§ 1. Summary of preceding Degrees. 

As this is the highest degree of the Subordinates, it 
may not be amiss in this place briefly to array the line 
of special principles and applications of Fraternity 
through which the candidate has passed in arriving at 
it. The First Degree inculcated Fidelity as its leading 
idea, illustrated by Purity, Benevolence, and Charity. 
The prominent idea of the Second Degree is Covenanted 
Love, (as in the case of David and Jonathan,) illustrated 
by deeds of mutual relief in seasons of difficulty, danger 



!84 the odd-fellow's maxual. 



and distress. The Third Degree prominently sets forth 
an extension of this, in self-sacrificing Friendship on a 
larger scale, (as in the case of Moses,) illustrated by 
risking ease, property, and even life, to save a brother. 
The Fourth Degree makes the principle of universal 
Love its theme ; Love, not to the Order only, but to all 
mankind, as underlying all the preceding. The Fifth 
Degree makes Truth, in action and in sentiment, its 
leading idea, illustrated by correctness of speech and 
conduct, by fraternal watch-care, and loving correction 
of our brethren. The Patriarchal degree makes special 
application of the foregoing, in the duty of Hospitality 
to the stranger, and especially to the brother. And the 
Golden Eule Degree, carrying the sentiment of charity 
into the domain of mind, enforces Toleration (not in- 
difference, nor yet approval) of all differences of opinion, 
faith, and worship, for the sake of unity in working in 
the cause of God and Humanity. We now reach, in 
this most sublime degree, the idea of Rest (not indo- 
lence, or cessation of the powers of mind and heart, 
but) the Rest of Faith, that prelibation of the immortal, 
odorious Repose of Immortality itself. For Heaven is the 
Reality of all that Regeneration prefigures — of Faith, 
which is " the substance of things hoped for, the evidence 
of things not seen." That heavenly, purely spiritual 
repose, is but a higher, greater freedom for the soul to 
exercise its powers aright, easily, willingly, gladly. 

" Rest is not quitting 

The busy career ; 
Rest is the fitting 

Of self for its sphere. 
***** 
'Tis loving and serving, 

The Highest and Best ! 
! Tis Oxward ! unswerving — 

And that is true rest." 



OF THE ROYAL TTJRPLE DEGREE. 285 



§ 2. Introduction to the R. P. Degree. 

1. Let all who are weary of ill-doing, and heavy laden 
with doubt and error, seek the unwearying activity of 
true righteousness, and the calm search after truth and 
Divine assurance : such will find rest to their souls 
And they will find it only by travelling the road the 
Patriarchs trod before them. 

2. There is no true, real rest on earth. Once entered 
on life, all is toil and trouble, from infancy to old age. 
We are enticed and hurried onward, and still onward, 
without power of halting to enjoy the beautiful and 
pleasing of present time on the journey. The child 
enjoys not the sunshine of a mother's caress, he longs 
to be a youth. The youth is beguiled from his glad- 
some sports by the wish to become a man. The man is 
impelled onward, yet onward, through perils, struggling 
and striving ever after enjoyments which burst in his 
grasp and flee as he approaches. And thus the restless 
spirit is impelled on life's swift current, till it is merged 
in the ocean of eternity ! 

8. But you are strong in body and stout in heart, 
and the experience of others is naught to you. You 
hope for a better fate than has been won by those who 
preceded you. The wreck of their joys will save you 
from their disasters ; the wild torrents that overwhelmed 
them, you feel strong to stem. Be it as you say. 
Onward, then, and God speed you in your laudable 
endeavors, and furnish you with good guidance and 
sure protection. 

4. If true principle, combined with stern integrity, 
be your guide and safeguard in the journey, all will be 
well. However derided by the worldly-wise, and abused 



_ ; : 



THE ODD-FELLOW 3 MANUAL. 



by the imprudent, it alone can lead you through the in- 
tricacies of your path, and deliver you from the tempta- 
tions that would allure you from your onward course. 




^s^: 



c ^e9WH 



5. Onward, but be wary. Narrow and rough though 
the path be. it is better than the broad and flower-strewn 
way that leads to death. Press on, though obstacles in- 
crease and the gloom thickens and the dark f 
threaten to shut out the day. Seek not ease, pilgrim, 
for it can be obtained only at the risk of delay and per- 
haps destruction. 

6. Be principle still your guide. If Sensuality calls 
in syren tones and songs of mirth, opening an easy road 
beneath your feet, turn not in. Look down, and be- 
hold serpents twined among the roses : note that the 
laughter is that of giddy intoxication ; see the iron 
bands concealed in the flower-wreaths, rusting into flesh, 
and mind, and heart. Oh, there is no canker equal to 
sensual lust ! If Ambition invites to worldly glory, be- 
hold beneath her robes meek humanity bleeding in the 



OF THE ROYAL PURPLE DEGREE. 287 



dust ! Turn from her chaplet, crimsoned with the blood 
of brethren slain ; and her laurels, watered with the tears 
of widowed mothers and orphaned babes. "He that 
taketh the sword shall perish by the sword." The spi- 
rit of fell destruction that would lure thee on to fame, 
will as readily pile thy corpse on a heap of slain, a mo- 
nument to another's honour. No, no ; let useful aims 
engross jour energies, that the world may feel you have 
not lived in vain. And be your journey long or short, 
"the great teacher, Death," is neared at last, before 
whose scrutinizing eye all your life-deeds will gather 
darkness and rust, unless they were wrought in love and 
goodness. Be firm, then, in principle, and you may 
hope for the best. A rugged path is traversed at last, 
and when the waning light of old age is reached, you 
will retrospect your journey and find it short, for life is 
brief at most. Passing the critical period of life which 
establishes its character, you turn the hill, and begin its 
descent. Rapidly now you approach the great aim—' 
rest, the only true rest. 

7. Yet deem not all trials past. Many, indeed, sink 
exhausted before they reach this stage. A few troubles 
are yet in the distance, which if passed safely, will leave 
the way to peace and glory all open before you. 

8. Your progress now will be more equable, less 
exciting. Experience has calmed the tumult of your 
spirits and sobered your expectations. The storm of 
death may soon burst upon you, but you will not fear 
it : it will but prepare you for a purer atmosphere be- 
yond. Besides, on its retiring gloom is set the signet 
bow of Hope, placed there by the hand of our covenant 
keeping Father. 

9. Your guide must soon leave you. In other 
words, Faith must give place to Knowledge, Hope to 



288 THE odd-fellow's manual. 



Fruition. However serviceable in this world of sha- 
dows and blindness, they imperfectly represent the glo- 
rious realities beyond. Those of defective judgment 
and wayward passions may lay their own errors at the 
door of their guide; but he who has truly followed the 
leadings of a divine Faith and Hope can better judge 
their worth as teachers and comforters here, and guides 
to the great realities on high. 

10. But better even their imperfect teachings than 
the starless night of their absence ; better their guid- 
ance than wandering unled, through snares and pit- 
falls, passion-tost and impulse-driven, unto destruction 
without it. They bring to cheering music and to joy- 
ous light the wandering soul at last. 

11. Happy they who, admitted to the company of 
departed patriarchs of time, are permitted to sit down 
with Abraham, Isaac, and Jacob, at the feast of Hea- 
ven's kingdom. It may be said of them, "Ye are come 
unto Mount Sion, and unto the city of the living God, 
the heavenly Jerusalem ; and to an innumerable com- 
pany of angels ; to the general assembly and church of 
the first-born, which are written in heaven ; and to God, 
the Judge of all ; and to the spirits of just men made 
perfect."* 

12. In imagination place yourself there, and review 
the probable pilgrimage of your life. Such reviews 
may be yalutary to your real future. 

The progress, so tedious at the time, how rapid ! The 
discipline, so sharp, how purifying ! All excellence 
gained has been the result of toil; all perfection ac- 
quired, the fruit of suffering. How blinded are we, not 
only to danger, but to good ! What childish desires, 

* Hebrews xii. 22, 23. 



OF THE ROYAL PURPLE DEGREE. 289 



restless and nnsatisfiable, impel us onward ! What bub- 
bles we grasp after ; what bubbles burst in our grasp ! 
"What shadows we are, and what shadows we pursue !" 
Thus, from our first feeble wail in the cradle to the ladt 
groan on the bed of death, " all is vanity and vexation 
of spirit." And Death is at our side through it all: 
watching the first breath we draw, implanting disease in 
our sustenance, impregnating the vital air with his 
breath ; he pursues us steadily to the close, and triumphs 
at last. How necessary, then, to realize these facts, 
that we may sedulously practice those principles which 
alone can convert his conquest into our triumph, even 
make us more than conquerors over the last enemy, the 
conquering foe of our race ! 

13. Let us be Patriarchs, then, in deed, and not in 
name only. Let us contemplate with reverence all that 
is good, and copy all that is laudable, in the characters 
and lives of those ancient worthies. They were faith- 
ful, confiding in the veracity of Him who promised. 
They showed their faith by works, not by professions 
only. What a glorious galaxy is furnished in the Epis- 
tle to the Hebrews ! 

14. SCRIPTURE LESSON. 

By faith Abel offered unto God a more excellent sacrifice than 
Cain, by which he obtained witness that he was righteous, God testi- 
fying of his gifts ; and by it he, being dead, yet speaketh. By faith 
Enoch was translated that he should not see death ; and was not 
found, because God had translated him: for before his translation he 
had this testimony, that he pleased God. 

By faith Noah, being warned of God of things not seen as yet, 
moved with fear, prepared an ark to the saving of his house; by the 
which he condemned the world, and became heir of the righteous- 
ness which is by faith. By faith Abraham, when he was called to 
go out into a place which he should after receive for an inheritance, 
obeyed, and he went out, not knowing whither he went. By faith he 
25 



290 the odd-fellow's manual. 



Hojourned in the land of promise, as in a strange country, dwelling 
in tabernacles with Isaac and Jacob, the heirs with him of the same, 
promise : for he looked for a city which hath foundations, whos" 
maker and builder is God. 

By faith Isaac blessed Jacob and Esau concerning things to come 
By faith Jacob, when he was a dying, blessed both the sons of Jo- 
seph, and worshipped, leaning on the top of his staff. By faith 
Joseph, when he died, made mention of the departing of the children 
of Israel ; and gave commandment concerning his bones. By faith 
Moses, when he was born, was hid three months of his parents, be- 
cause they saw he was a proper child, and they were not afraid of 
the king's commandment. By faith Moses, when he was come to 
years, refused to be called the son of Pharaoh's daughter ; choosing 
rather to suffer affliction with the people of God, than to enjoy the 
pleasures of sin for a season. By faith the Israelites passed 
through the Red Sea as by dry land, which the Egyptians assaying 
to do were drowned. 

And what shall I more say ? for the time would fail me to tell of 
Gideon, and of Barak, and of Samson, and of Jephtha, of David also, 
and of Samuel, and of the prophets, who through faith subdued 
kingdoms, wrought righteousness, obtained promises, stopped the 
mouths of lions, quenched the violence of fire, escaped the edge of 
the sword, out of weakness were made strong, waxed valiant in 
fight, turned to flight the armies of the aliens. — Hebrews xi. 4, 5. 
7-10, 20-25, and 29-34. 

15. Such are the men we should imitate in their ad- 
herence to true worship, in their fidelity to duty, in their 
devotion to the interests of posterity, and in their 
hopefulness for the future. Virtues like these are of 
more worth than many jewels or heaps of gold— are the 
only true riches and honors of the soul, and will fur- 
nish comfort and peace when all else on earth fades 
from the grasp and vanishes from the sight. 

16. In concluding our remarks upon this highest de- 
gree of the Subordinates, we cannot but congratulate 
you on its reception. If the teachings imparted have 
been duly impressed on your mind, your time and labor 



Ot THE KOYAL FlUl'LE DEGREE. 



291 



will not have been devoted in vain. And we trust that 
as jour mind, thus freighted, advances in moral investi- 
gation, the light -within you may grow "brighter and 
brighter unto the perfect day," until faith is truly swal- 
lowed up in knowledge, and hope in fruition, and charity 
survives — immortal, blissful, and all in all. 

Remember, then, the obligations resting on you, and 
may the prayers offered up at your admission, advance- 
ment, and elevation, be fulfilled in and by you of our 
Heavenly Father. 

17. The color of this degree is the Imperial Purple. 
The regalia, according to the By-law, as amended by 
the G. L. U. S. at its session in 18^8, is, for " Patriarchs 
who have attained the royal purple degree, purple collars 
only, trimmed with yellow lace or fringe." Black gloves 
should be worn, if any. 

§ 3. Emblems of the R. P. Degree. 

[We reserve the emblem peculiar to this degree, and 
our remarks thereon, for the close.] 




292 the odd-fellow's man fal. 



II. Hour-Glass and Scythe. 

Emblem of passing and ended Time : — The world, at 
its brightest and best, is of Time — subject to all Time's 
chances and changes — and this emblem reminds us that 
all the goodliness and fashion thereof is but as the grass 
that withereth and the flower that fadeth. The Hour- 
Glass "admonishes us to improve the moments as they 
fly, in a manner that shall redound to the glory of God, 
and our own and our neighbor's good. It also brings 
before us the great contrast between Time and Eternity." 
And the Scythe " reminds us of the solemn truth, that 
as the grass falls before the mower's scythe, so man, 
being as the grass and flower of the field, must wither 
before the touch of Time, and fall before the King of 
Terrors." Both teach us, that it is only through Time 
that we can reach Eternity — only through Mortality 
that we can attain Immortality — only through death 
to sin that we can enter into eternal life. 




III. The Globe in full Light. 
Emblem of the Regenerated World: — It represents 



OF THE ROYAL PURPLE DEGREE. 2£3 



" the world, and they that dwell therein," as beheld in 
its Creator's purpose, when " God saw everything that 
He had made, and, behold, it was very good ! " — as 
seen by the heavenly host in visioned future, when "the 
morning stars sang together and ail the sons of God 
shouted for joy" — and as it will be seen in reality ', 
when purified from selfishness and sin, by the Spirit of 
the Most High breathing over and into it the sanctify- 
ing influences of Friendship, Love, and Truth, and of 
Faith, Hope, and Charity. 

By contrast with the world in clouds, it reminds us 
of the world as it is, with the world as it should be, 
and of our solemn duty to "go on" and still " onward," 
under such guidance as will bring us through all dark- 
ness, temptation and trial, to light, and virtue, and 
victory, at last. And it teaches the brother of the R. 
P. to let the full light of our Order, now received by 
him, so shine that others may be induced to make the 
world within a true representation of this emblem — all 
enlightened and all enlightening. 

" To the Sun of truth if thou turnest thy back. 
The shadow of Self will darken thy track. 
Is ' Forward ' the motto ? It will end in woe, 
For taller and darker that shadow will grow. 
Brother! thou hast turn'd thy face to the Sun, 
And a good pilgrimage with thee is begun. 
To the spiritual equator still forward press, 
And every step thy shadow will be less. 
Onward, still onward with cheerfulness haste, 
Past Syren bower and o'er Satyr waste ; 
For the shrine is with beauty and blessing crown'd, 
And glory is beaming forever around. 
Thou shalt know thy pilgrimage complete, 
When all of shadow is beneath thy feet."* 



* Autobiography of Rev. A C. Thomas, p. 297. 
2o* 



!94 



THE ODD-FELLOWS MANUAL 




I. The Ark of the Covenant. 

Emblem of the Presence of the 3fost High God, our 
Heavenly Father: — This is the special Emblem of 
this most solemn, sublime and exalted degree — the 
last, highest, greatest of our Ritual. 

The Ark of the Covenant was placed in the Holy 
of Holies ; that is, within the second vail of the Taber- 
nacle, and in the innermost part of the Temple. It 
contained the golden pot of manna, Aaron's rod that 
budded, and the tables of the Law. On it was the 
Mercy-Seat, overshadowed by the wings of the Cheru- 
bim, between which the Sheklnah, (Cloud of Glory,) 
denoting the Presence of the Holy One, appeared to 
the High Priest. All these were made after the Pattern 
which God shewed unto Moses in the Mount. (Exodus 
xxv. 40.) That Ark with its contents, and the Cheru- 
bim with the Shekinah, links together the remem- 



OF THE ROYAL JPURRLE DEGREE. 



brance of all sacred things with the Presence cf God, 
and the hope of heaven. It is, therefore, a most solemn 
emblem, suggestive of all things most sacred — of the 
Holy of Holies, that type of Heaven itself, and of the 
very presence of "the Lord — the Lord God, merciful 
and gracious, long-suffering and abundant in goodness 
and truth, keeping mercy for thousands, and forgiving 
iniquity, transgression, and sin, and that will by no 
means clear the guilty." 

And it teaches us, that " as the prosperity of ancient 
Israel depended on the respect, devotion, and obedience 
paid by them to the Ark of the Covenant and its sacred 
deposits, so will our purity, peace, and prosperity " be 
commensurate with our obedience to, and communion 
with, the Most High and Holy One, our ever-present 
Heavenly Father. 

We conclude our remarks on the sublime degrees 
with following Ode, which appeared originally in the 
Golden Rule, signed " Luof," and dated at Canandaigua, 
N. Y. 

THE PILGRIMAGE OF LIFE. 

Hail, Patriarchs of high degree, 

The watch is set, the password given! 
A Son of Nimrod, bold and free, 

Shall guide and guard the way to heaven. 
The Pilgrim- stranger travels on, 

O'er hill and stream, a weary way ; 
Through night and storm, yet cries, "Go on! 

Till I behold the perfect day.'' 

Life's rough and thorny way is trod, 
Death's narrow bridge is nobly won. 

The bright Pavilion of our God 
Gleams in the distant horizon! 



296 the odd-fellow's makual. 



Hark! clashing arms assail our ears — 

The battle of the last great day- 
Is o'er ; let Pilgrims dry their tears, 
March boldly on their bright'ning way. 

Hark! Pilgrim, pause — the balmy air 

Breathes music sweet as seraphs siog ! 
Now, distant, far — and now, more near, 

Throughout the Camp loud anthems ring! 
Hark ! the full chorus pealing out 

From conq'ring legions, pure and brave, 
Like many waters, thundering, shout — 

" Where is thy victory, boasting grave?" 

Bright Seraphim, who guard the Tent, 

We kneel before the Holy Place ! 
Then let the purple vail be rent, 

Behold your Chief with open face! 
"Rise, Patriarchs, rise! Behold in me 

The Centre of your mystic ring — 
Your Password through eternity — 

Melchisedek, your Priest and King !" 



CHAPTER XX. 

OF GRAND ENCAMPMENTS. 

§ 1. How Commenced and Constituted. 

CTntil a Grand Encampment is instituted in any 
State or Territory, the Grand Lodge of the United 
States alone has power to charter an Encampment in 
its bounds ; and such Sub ">rdinates receive their laws 
and instructions from, and make their returns and pay 



OF GRAND ENCAMPMENTS. 297 



percentage on their receipts to, the Grand Lodge of the 
United States alone. But when a Grand Encampment 
is established in any State or Territory, all the Subor- 
dinates of the same receive their instructions from, and 
make returns and pay percentage to, their State Grand 
Encampment only. They are no longer subject to the 
Grand Lodge of the United States directly, but only 
indirectly through their Grand Encampment. 

When five or more Subordinate Encampments con- 
tain seven or more Past Chief Patriarchs in good stand- 
ing, they can call a convention to petition the Grand 
Lodge of the United States for a Charter for a Grand 
Encampment within their State, Territory, or District. 
Each Encampment in the proposed jurisdiction will ap- 
point one or more of its Past C. Ps. or Past H. Ps. to re- 
present it in the proposed Convention, which should be 
duly notified to be held at a place and time convenient for 
all parties. These Representatives should be furnished 
with certificates of appointment, and a statement of the 
number of P. C. Patriarchs in good standing in their 
respective Encampments, under seal. The propriety 
of applying for a charter, and the location of the Grand 
Encampment, are to be determined by a majority of 
the Convention, comprising at least five Encampments 
in favor, the votes being taken by Encampments. After 
which, the Petition is drawn up in due form, signed 
by the Representatives, and forwarded to the Grand 
Secretary of the Grand Lodge of the United States, 
accompanied by, 1st, the Charter fee of thirty dollars ; 
and 2d, the certificates and certified statements given 
the Representatives, as above named. The Encamp- 
ments petitioning, must have paid up their dues, or the 
Charter will not be granted ; but if not granted, the 
Charter fee will 1 e returned. If granted, the Grand 



29S the odd-fellow's manual. 



Encampment will be duly instituted and instructed by 
the Grand Sire, or some qualified brother duly author- 
ized. The expenses of such opening are paid by the 
new Grand Encampment. 

During the interim between the sessions of the Grand 
Lodge of the United States, the Grand Sire, Deputy 
Grand Sire, and Grand Secretary are authorized to 
consider and grant Charters, subject, however, to 
the revision of the Grand Lodge of the United States, 
at its next session. Such Charter continues in force so 
long as its requisitions are obeyed, and while seven 
P. C. Patriarchs, the representatives of three Encamp- 
ments, continue to claim it. If forfeited or annulled 
for just cause, it must be delivered to the Grand 
Recording Secretary of the Grand Lodge of the United 
States, or the G. P. of the Grand Encampment, (as the 
case may be,) with all the documents, books, funds, 
and other property, to be returned on the renewal of 
the same. 

And this rule and procedure are applied in all cases 
of Lodges and Encampments, Grrand and Subordinate, 
hy the power haviiig jurisdiction. No Charter can be 
thrown up while the requisite number claim it. 

Grand Encampments are composed of all Past Chief 
Patriarchs in good standing in their jurisdiction. In 
some States, Past High Priests are also admitted as 
members. They yield precedence to State Grand 
Lodges, but have supreme jurisdiction over their Subor- 
dinate Encampments. They are themselves subject to 
the Grand Lodge of the United States, to which they 
submit their Constitution and By-Laws for revision, 
make their returns, and pay seventy-five dollars^er annum 
for each Representative which they are entitled to send 
to that Grand Body ; that is to say, until they have one 



OF GRAND ENCAMPMENTS. 299 



thousand members of Subordinates in jurisdiction, one 
Grand Representative, and after that, tivo. They may 
nominate, by their Representation, a candidate for 
each office of Grand Sire and Deputy Grand Sire, and 
are entitled to copies of the Proceedings of the Grand 
Lodge of the United States, equal to double the number 
of Subordinates in their jurisdiction. 

The support of a Grand Encampment is derived from 
fees for charters and dispensations, and a specified per- 
centage levied on the receipts of its Subordinates. To 
this is sometimes added a small profit on the Odes, 
cards, and books which it furnishes to its Subordinates. 



§ 2. The Grand Encampment Degree. 

The Grand Encampment opens, works, and closes in 
the Grand Encampment Degree only, which must be 
conferred on its members free of charge. The receiver 
of this degree appeals to heaven and earth to witness 
the fidelity with which he will represent the interests of 
his Subordinate, and at the same time faithfully pre- 
serve the secrets, advance the interests, and promote 
the welfare of his Grand Encampment. May the God 
of Abraham, Isaac, and Jacob aid him, and keep him 
true and pure as a fellow-patriarch with those who have 
preceded him into the true rest ! 

§ 3. Members, Representatives, and Committees. 

Each P. C. P. (and in some States, P. H-. P.) in good 
standing within jurisdiction, is a member of the Grand 



>00 THE ODD-FELLOW ; S MANUAL. 



Encampment, and is entitled, as such, to attend its 
sessions, to receive its degree, to hold office if elected 
and qualified, to take precedence according to grade, 
and to vote for Grand officers ; and of these privileges 
he cannot be deprived so long as he retains his good 
standing in the Order. In nearly all the States, mem- 
bership, and the powers of legislator as the Representa- 
tive of his Subordinate, are connected. But the P. C. 
Patriarchs may (as in Kew York and Ohio) delegate 
the legislative power to a select portion of their number, 
to be annually elected for that purpose, as may be fixed 
by -Constitution and By-Law. 

Each P. C. P. (and P. H. P.) on completing his ser- 
vice in the Chairs of the Subordinate Encampment, 
should receive therefrom a Certificate under seal, stating 
the fact, and recommending him as a member of the 
Grand Encampment. (And when elected to serve as 
a Representative, where the legislative power is confined 
to a select number, a Certificate to that effect should 
also be given.) On the presentation of such Certificate 
in the Grand Encampment, a proper officer is appointed 
to wait on the candidate, and, after due examination, 
prepare and conduct him into the Grand Encampment 
to receive its degree and take his seat. 

The business of the Grand Encampments is fre- 
quently performed by Committees, provided in the 
Constitution and By-Laws, or appointed specially as 
occasions demand. These vary in number, and in duties 
and powers, in various jurisdictions, but partake, gene- 
rally, so nearly of the same character with those of the 
Subordinates, that a reference to Chap. XL is sufficient 
Of Appeal Committees we shall speak in Chap. XXII. 



OF GRAND ENCAMPMENTS. 



301 



§ 4. Appointed and Elective Officers. 



The officers of a Grand Encampment are — M. W. 
Grand Patriarch, M. E. Grand High Priest, R. W. 
Grand Senior Warden, R. W. Grand Junior Warden, 
R. W. Grand Scribe, R. W. Grand Treasure]*, and 
R. W. Grand Representative, (or Representatives,) who 
are elected by the members as provided by its funda- 
mental laws; and W. Grand Inside and Outside Sen- 
tinels, who are appointed by the Grand Patriarch at his 
installation. R. W. District Grand Patriarchs for each 
District in jurisdiction are usually appointed by the 
Grand Patriarch also, but their appointment may be 
otherwise provided for in the Constitution and By- 
Laws. (See Chap. XXII.) R. W. Grand Representa- 
tive we shall consider in Chap. XXIII. 

1. W. Grand Sentinels. — The 
Jewel of these Officers is Crossed 
Swords in a double Triangle of 
yellow metal. 

The duty of the Outside Sentinel 
is to guard the outside door ; and 
of the Inside Sentinel, to guard 
the inside door of the Grand En- 
campment, and prevent the ad- 
mission, or facilitate the ejectment, of any improper 
person, under the orders of the Presiding Officer. The 
same qualifications are required as for similar officers 
in the Subordinate. 
2G 




302 



THE ODD-FELLOWS MANUAL. 




2. The R. W. Grand Treasurer. 
— The Jewel is Crossed Keys in a 
double Triangle of yellow metal. 

His duties are the same as of 
the same officer of the Subordinate. 
His bond is usually executed to 
the G. P., G. H. P., and G. S. W.; 
and in most cases, the investment 
of the funds is confided to his 
charge. 




3. The R. W. Grand Scribe.— 
The Jewel is Crossed Pens in a 
double Triangle of yellow metal. 

His duties are to record the pro- 
ceedings of the Grand Encamp- 
ment, superintend their printing, 
and distribute them to the D. D. 
G. Patriarchs and the Subordinates ; 
to keep the accounts between the 
Grand and Subordinate Encampments, and between the 
former and all other bodies and individuals having busi- 
ness transactions therewith ; to receive all payments 
made to the Grand Encampment, and pay the same to 
the Grand Treasurer ; to send necessary notices to 
Subordinates and others ; to provide needed stationery 
for the Grand Encampment; and perform such other 
duties as pertain to the office and as the Grand Encamp- 
ment may order. He is generally required to give bond 
for the faithful execution of his duties to the three 
principal Grand Officers. He receives pecuniary com- 
pensation (a fixed salary) for his services. 



OF GRAND ENCAMPMENTS. 



303 




4. The R. W. Grand Junior 
Warden. — The Jeivel of this office 
is a single Crook in a double Tri- 
angle of yellow metal. 

His duties are to open and close 
the Grand Encampment as directed ; 
to introduce all new members ; and 
to officiate in cases similar to those 
confided to the Junior Warden's 



office in the Subordinate. 



5. The R. W. Grand Senior 
Warden. — The Jewel of this office 
is Crossed Crooks within a double 
Triangle of yellow metal. 

His duties are to assist in pre- 
serving order and enforcing the 
laws and rules of the Grand En- 
campment ; to preside in the ab- 
sence of the G. P. and G. H. P. ; 

imd to perform such other duties as are analogous to 

those of the S. W. of a Subordinate. 




6. The M. E. Grand High 
Priest. — The Jewel of this office 
is a Breastplate within a double 
Triangle of yellow metal, worn on 
the breast. 

His duties are those of the second 
officer of a Subordinate : to preside 
in the absence of the G. P., and to 
instruct members in the work of 

the Grand Encai lpnient. He, also, is the Chaplain of 

the Grand Encampment. 




304 



THE ODD-FELLOW S MANUAL. 




7. The M. W. Grand Pa- 
triarch. — The Jewel of this office 
is Crossed Crooks and an Altar, 
within a double Triangle of yellow 
metal. 

His duties are to preside over 
and preserve order in the Grand 
Encampment ; to exercise super- 
visory authority within its juris- 
diction; to decide constitutional questions, and deter- 
mine what is law and usage in the Patriarchal branch ; 
to receive and dispose of complaints, and appeals and 
petitions ; to give instructions in the work of the En- 
campment ; to grant such dispensations as he may deem 
for the good of the Order, and to perform such other 
offices as usually pertain to a Chief presiding and exe- 
cutive officer. 
8. Past Grand Patriarch. — Jewel " of yellow metal 
of two and a half inches in 
diameter, rim three-eighths 
inch wide, with double tri- 
angle, and rays extending 
from rim, and the letters 
P. G. P. in the centre of tri- 
angle." 

Regalia.— "& royal purple 
collar of velvet, not to exceed 
five inches in width, trimmed 
with yellow metal lace, fringe and tassels, with crossed 
crooks and a dove with olive branch on the face of the 
collar, and yellow lace and fringe around two-thirds of 
the length of the neck of the collar."— Jour. G. L. U. 8., 
p. 4399. 

Note.— All Past officers wear the jewels and regalia of the offices 
passed ; and all brethren, when visiting a Grand or Subordinate body, 
may wear the jewels and regalia of the highest office passed, or regana 
of the highest decree taken.— Digest G. L. U. S. 

(For Privileges^ see page 312.) 




OF STATE GRAND LODGES. 305 



CHAPTER XXL 

OF STATE GRAND LODGES. 

§ 1. Sow Commenced and Constituted. 

Grand Lodges, under the authority and supervision 
of the Grand Lodge of the United States, have supreme 
legislation and control of the affairs of the Order within 
the State, Territory, or District comprising their juris- 
diction. They cannot interfere with the jurisdiction 
proper of the Grand Encampments ; but take prece- 
dence of them on all public occasions. 

Until a Grand Lodge is established in a State, Ter- 
ritory, or District, the Grand Lodge of the United 
States has immediate and supreme jurisdiction over all 
interests of the Order within the same. But ten or 
more Lodges having seven or more Past Grands may 
unite and petition for a Charter for a Grand Lodge 
to be established within such State, District, or Terri- 
tory, and when such Grand Lodge is opened, all Subor- 
dinate Lodges become immediately subject to it alone, 
as in the case of Grand and Subordinate Encampments. 
The preliminary proceedings for establishing a Grand 
Lodge are also the same.' (See Chap. XX.) It con- 
tinues to exist so long as it has five members in good 
standing. 

Grand Lodges are required to render the same 
obedience, and to pay the same support to the Grand 
Lodge of the United States; are entitled to representation 
in it on the same basis and terms, and receive from it 

26* 



306 the odd-fellow's manual. 



the same privileges, as Grand Encampments. The^ 
are supported by revenue derived from the same sources, 
and collected from their Subordinate Lodges. (See 

Chap. XX.) 

§ 2. The Grand Lodge Degree. 

Grand Lodges work only in the Grand Lodge Degree, 
which must be conferred in the Grand Lodge or one of 
its apartments. This is conferred, as are all past 
official degrees, on all entitled to receive it, without 
pecuniary charge. 

He who receives this degree is eligible to legislate 
for the welfare of his Lodge and the Order, and to sit 
in judgment in trials of Lodges and brethren. He 
should not only see clearly the mote that is in another's 
eye, but remove the beam that may be in his own ; and 
the causes hidden from common view, he should search 
out. Thus with impartiality and searching scrutiny let 
him faithfully represent his constituents, and truly 
serve his Grand Lodge and the Order, as one of its 
Past Grands. 



§ 3. Members, Representatives, and Committees. 

Similar to Grand Encampments, " each Grand Lodge 
consists of all the Past Grands in good standing within 
its jurisdiction ; but by its Constitution it may restrict 
its legislative power to such representative basis as it 
may deem best for the proper transaction of business ; 
but it cannot abridge the privileges of Past Grands 
pertaining to their rank in the degrees of the Order : 
viz. their right to past official degrees, eligibility tc 
office, precedence belonging to their grade, privilege of 



OF STATE GRAND LODGES. 307 



attending the meetings of their Grand Lodge, and right 
to vote for Grand Officers."— Digest G. L. U. S. 

P. Grands, when first admitted, present the certificate 
of service given them by the Lodge, (or a duplicate, if 
the first has been forwarded to the G. Secretary,) where- 
upon the proper officer examines them in the P. Grand's 
degree, and conducts them to receive the G. Lodge 
degree. When they change their membership from one 
Lodge to another, the latter gives notice of such change, 
which is sufficient. When the Grand Lodge is repre- 
sentative, P. Grands elected to represent their Subor- 
dinates must present a certificate of election, of which a 
form will be found in Appendix B, No. 20. 

As in Grand Encampments, so in Grand Lodges, 
much of the business is elaborated and transacted by 
Committees. The duties of these are, generally, so 
similar to those of Subordinates, already treated of in 
Chap. XL, that special remarks are unnecessary, espe- 
cially as the persons appointed are too experienced to 
need them. 

§ 4. Appointed and Elective Officers. 
The appointed and elective officers of a Grand Lodge 
are — M. W. Grand Master, R. W. Deputy Grand 
Master, R. W. Grand Warden, R. W. Grand Secretary, 
R. W. Grand Treasurer, who are elected annually ; and 
R. W. Grand Representative, or Representatives, elected 
biennially — if "two, one each year — and W. Grand 
Marshal, W. Grand Conductor, and W. Grand Inside 
and Outside Guardian, who are appointed annually by 
the Grand Master. Some Grand Lodges elect or ap- 
point a W. Grand Chaplain and a W. Grand Herald, 
(or Messenger,) in addition to the foregoing. Generally, 
R. W. District Deputy Grand Masters are appointed 



308 THE odd-fellow's manual. 



by the Grand Master, independently, or by consent 
and approval of the Grand Lodge; but in some States 
they are elected by the Past Grands of their respective 
Districts. In several States the elections for Grand 
Officers are held in the Subordinate Lodges, instead of 
the body of the Grand Lodge; and in others they are 
held in the meetings of the Dist. G. Committees ; and 
none but P. Grands vote. Of Appeal Committees and 
D. D. G. Masters we will treat in Chap. XXII. ; and 
of G. Representatives to the Grand Lodge of the 
United States, in Chap. XXIII. ; the remainder of the 
Grand Officers we will consider here, in reversed order 
of precedence. 

1. W. Grand Herald. — His duty is to announce 
the G. M. at ceremonials, and to precede and usher the 
Grand Lodge (or its Officers) in its processions. He is 
also the Messenger of the Grand Lodge, as which he 
receives a small salary. In Pennsylvania, he acts as 
the O. G. also. 

2. W. Grand Chaplain. — The Jewel is a Bible of 
white metal. His duty is to open and close the Grand 
Lodge with prayer, and to officiate at public ceremonials 
and funerals of the Order which are under special charge 
of the Grand Lodge. 

3. W. Grand Guardian. — The Jewel of this office 
is Crossed Swords of white metal. 

The duties are similar to those of the corresponding 
office in the Subordinate. 

4. W. Grand Conductor. — The Jewel for this office 
is the Roman (or straight, two-edged) Sword, made of 
white metal. 

The duties are to examine the certificates of candi- 
dates for admission, and, if correct, to introduce the 



OF STATE GRAND LODGIS. 



309 



bearers to the Grand Lodge; and to aid the Grand 
Marshal in his duties. 

5. W. Grand Marshal. — The Jewel of this office 
is a Baton of white metal. 

His duties are to assist the Deputy G. Master in 
supporting the Grand Master, and to superintend the 
arrangements of all processions ordered or permitted by 
the Grand Lodge. He is specially the Marshal of the 
Grand Lodge, in person, in all processions. 

6. K. W. Grand Treasurer. — 
The Jewel of this officer is Crossed 
Keys made of white metal. 

His duties are similar to those of 
Treasurer of the Subordinate. His 
books must exhibit clearly the sources 
and amounts of receipts, and the pur- 
poses and amounts of expenditures, as 
well as to whom paid. In some Grand 
Lodges he is to make the necessary investments for the 
Grand Lodge. His Bond is usually executed to the G. 
Master, Deputy G. Master, and G. Warden. 

7. R. W. Grand Secretary. 
— The Jewel for this officer is 
Crossed Pens made of white metal. 
His duties are analogous to those 
of the same office in the Subor- 
dinate, and the same as those of 
Grand Scribe of the G. Encamp- 
ment. They are, however, more 
arduous, and are compensated with 
a larger salary. He also usually 
gives bond for his fidelity to the 
three principal officers of the Grand 
Lodge. 





310 



THE ODD-FELLOW'S MANUAL. 




8. E. W. Grand Warden.— 
The Jewel is Crossed Gavels made 
of white metal. 

His duties are to assist the Grand 
Master in maintaining law and order 
in the G. Lodge ; when directed by 
the G. Master, to take charge of the 
door, and to preside over the sessions 
of the G. L. in the absence of the G. 
Master and the Deputy G. Master. 
He gives the instruction of his Chair 
to candidates on their admission. 
9. R. W. Deputy Grand Mas- 
ter. — The Jewel of this office is a Half 
Moon, made of white metal. 

The duties are to support the Grand 
Master in presiding over the G. Lodge, 
to fill his chair during his absence, and 
usually to act as the Deputy of the 
district in which he resides. In the 
event of the death, removal, or resigna- 
tion of the Grand Master, he succeeds 
to the Chair for the rest of the term, or until a special 
election supplies the vacancy. 

10. M.W.Grand Mas- 



ter. — The Jewel for this 
officer is the Sun with the 
Scales of Justice engraved 
or impressed thereon, 
made of white metal. 

By his installation into 
office he ceases to be con- 
sidered an active member 
of any Subordinate in par- 





OF STATE GRAND LODGES. 



31 1 



tieular; though he must continue a contributing mem- 
ber in his Lodge. His duties are to preside over the 
G. Lodge during its sessions, and preserve order and 
enforce the laws of the Order therein j to execute its 
laws and mandates during the interim between its ses- 
sions; and to open Lodges, install officers, and deliver 
necessary instructions on the work of the Order to new 
Lodges and members and officers of the Grand Lodge, 
either in person or by deputy; to decide questions of 
law and usage during the recess of the G. Lodge; and 
to perforin such other duties as belong to an executive 
and presiding officer of such a body. lie is usually 
authorized to grant dispensations for degrees, when he 
deems it necessary for the good of the Order ; and to 
confer the Past Official degrees on those entitled to 
them. He must have received those degrees, and in 
some G. Lodges must also be a P. P. D. member in 
good standing in an Encampment. 

11. Past Grand Mas- 
ter. — The Jewel for a P. 
G. M. is the Sun with Heart 
in hand, made of white 
metal. 




Regalia. 
Grands shall 



— " Past 

wear scarlet 



collars or sashes trimmed 

with white" — "silver lace 

or fringe " — " and those 

having attained the royal 

purple degree may have 

trimmings of yellow metal." " The Grand Officers and 

Past Grand Officers shall wear the regalia of Past Grands, 

as above defined."— Jour. G. L. U. S., 1868, p. 4357. 



312 THE odd-fellow's manual. 



Peivileges. — The elective officers of any Grand Body 
may introduce visitors (who would be entitled to visit 
by card) into any Subordinate of such Grand Body, 
, without examination by others. And the Grand Master 
(or Grand Patriarch) may grant dispensations for open- 
ing Subordinates when so authorized by his Grand Lodge 
(or Grand Encampment). 



CHAPTER XXII. 

OF DISTRICTS, THEIR COMMITTEES AND OFFICERS. 

Grand Lodges and Grand Encampments usually 
divide their jurisdiction into a number of Districts, 
which they place under the charge of proper officers and 
committees, and thus facilitate the performance of duties, 
hasten the redress of grievances, and lessen the work 
of their sessions. Though not taking precedence of the 
Grand Bodies themselves, yet for convenience we pre- 
ferred considering them after their superiors. 

§ 1. District Grand Committees. 

Some States have restored, in improved forms, these 
ancient members of our general organization. In such 
jurisdictions, every P. G. [or P. C. P.] in good stand- 
ing in a Subordinate of the county or counties forming 
the District, is a member of the District Grand Com- 
mittee. It meets monthly or quarterly, as determined 
by the State Grand Body or its own By-laws, and is 
presided over by the D. D. G. Master [or D. D. G. 
Patriarch] — its other officers being elected by itself. 
It recommends the granting of charters for Subordinate* 



OF DISTRICTS THEIR COMMITTEES AND OFFICERS. 313 



in the District; acts on all grievances and appeals 
arising in the same ; settles disputes and controversies 
between the subordinates; grants needed dispensations 
when authorized, and nominates candidates for the 
Grand offices. Its business is subject to the revision of 
its State Grand Body. It keeps correct minutes of its 
proceedings by its Secretary [or Scribe], who issues all 
notices ordered by it or the District Deputy. And it 
may be suspended, after due trial and by a two-third 
vote, by the State Grand Body; such vote suspending 
all its members from the Grand Body, except those 
specially excepted. 

§ 2. Appeal Committees. 

The frequent changes made in regard to these, and 
the various modes of constituting them in different 
States, forbid minute details. We can only give in- 
stances as specimens, and lay down the rules most gen- 
erally adopted. The Digests of the National and State 
G. Lodges, the Standing Rules, Constitution and Laws 
of each jurisdiction, must be consulted for fuller and 
more precise information. 

In all appeals, notice should be given to the opposite 
party. Books, papers, and minutes of evidence taken 
at the trial, are submitted, and the parties heard in 
person, (by counsel, in some States,) and the Lodge, 
Encampment, or D. G. Committee by its sub-committee 
or officers. Informality or irregularity in the mode cf 
preferring the charges, in appointing the Committee to 
try them, or in conducting the trial, is cause for re- 
manding back the case. If the charges were not proved, 
or did not warrant the sentence, or were not within the 
.jurisdiction of the Subordinate, the proceedings may be 
27 



314 the odd-fellow's Manual. 



reversed, and tl e injured party be restored to good 
standing. But i.i no case of appeal should new evidence 
be produced except to prove irregularity, &c. ; nor can 
a Lodge or Encampment contradict its minutes duly 
approved. 

Where there are District Grand Committees, appeals 
are usually decided by them alone, subject to further 
appeal to and revision by the Grand Body. So where a 
Standing Committee on Appeals is appointed by the 
Grand Body, as in Pennsylvania, where the Grand Mas- 
ter appoints six Past Grands each year, to serve two 
years — they keep a journal of their proceedings and de- 
cisions, which latter are published. All appeals to the 
G. Master are referred to this Committee, which, after 
hearing, they decide, and report in Avriting to the G. 
Master. If he approve, the decision is final, unless ap- 
pealed from to the Grand Lodge within three months. 
If he disapprove, he refers it to the Grand Lodge for 
its decision. 

During trials of appeals, none should be present but 
the Appeal Committee, the appellant (and his counsel, 
if any), and the representatives of the Lodge or En- 
campment. Such representatives should be accredited 
under seal of the Subordinate. And the Appeal Com- 
mittee should confine itself strictly to the allegations of 
illegality or informality of the charges or mode of trial; 
insufficiency of the testimony, or of the charges to war- 
rant the sentence ; unfairness toward the appellant or 
his witnesses ; or lack of jurisdiction in the Subordinate 
— as the case may be. 

§ 3. District Deputy Grand Patriarch. 

In all cases where the general organization of the 
Grand Encampm VAt resembles that of the Grand Lodge 



DISTRICTS, THE R COMMITTEES AND OFFICERS. 315 



of the same State or Territory, his duties will corre- 
spond precisely to that of theD. D. G. M., given below. 
As the representative of the Grand Encampment and 
Grand Patriarch in his District, he should be received 
with the honors and courtesies due to those he repre- 
sents, when he visits Encampments in his official ca- 
pacity. 

§ 4. District Deputy Grand Master. 

As the duties of this important office vary in the 
several jurisdictions, his first duty is to study well the 
Constitution and Laws immediately governing him. 
The following, compiled from various sources, embraces 
the most general duties of the office. 

He represents the G. Master, and has all the powers he would 
have, if present. He is to give such instruction in the work of the 
Order as will secure uniformity — to see that no alterations or 
omissions are made in the ceremonies and charges — to enforce on 
the part of Subordinates, through their officers, a strict observance of 
the Constitutions and Laws of the State and U. S. Grand Lodges, — 
and to report promptly all violations thereof to the Grand Master. 
Where there are District Grand Committees, he is to preside — to 
see in person or by deputy, that the five degrees are properly con- 
ferred in Subordinate and Degree Lodges — to confer P. 0. degrees 
when authorized — to collect the returns and dues of Subordinates, 
and see that they are forwarded in season to the Grand Secretary — 
to see that officers of the Subordinates under his charge are duly 
elected and properly installed — and, in short, be the representa- 
tive of the Grand Master and agent of the Grand Lodge in his dis- 
trict. To him, in the fir.st place, all applications should be made 
for dispensations, explanation of laws, instruction in work, and 
advice in questions of doubt and difficulty pertaining to the Order. 
If not satisfactory, an appeal can be made to the higher authority. 
He cannot act directly as an officer of a Subordinate; his advice or 
command must be given to the officers of the Lodge, who then be- 
come responsible for its enforcement on the Lodge. 

And to do all this wdl each D. D. G. M should keep an official 
record of every case and question submitted to him — when, where. 



316 THE ODD-.tELLOW's MANUAL 



what, and bj vhom — with his decision and doings therein. And 
this record he should submit to the Grand Master for approval or 
correction as frequently as may be — at least once in six months — 
entering therein any corrections made. 

When officially visiting the Subordinates of his District, he must 
be received with the honors of the Order. 

§ 5. Institutions and Installations. 

The ceremony of opening new Lodges and Encamp- 
ments, is termed Institution. 

At the appointed time and place of meeting the peti- 
tioners for the Charter, the officer appointed will call 
them to order, read his commission, and exhibit the 
Charter. After which, in proper form and manner, he 
will administer the obligations, and deliver the Charter, 
with such advice and directions as he may deem both 
necessary and suitable. If the members of the new 
Lodge or Encampment are not experienced in the 
management and business of the same, he should enter 
freely into the minute details of their duty, in a well- 
arranged order, and be careful to repeat, or otherwise 
impress specially, what is most important for them to 
do or remember. So much depends on a fair, intelli- 
gent start, that the case is always worth much time and 
labor. And so ignorant are even intelligent (but inex- 
perienced) men, of these matters, that he must not sup- 
pose them uninterested in what is trifling or common- 
place to himself. 

After this instruction to the members generally, 
direct them how tc organize properly by electing their 
officers. After installing the officers, give them their 
special instructions, that they may at once enter on the 
performance of their special duties. It is better far that 
they begin, while the installing officer is present to aid, 
advise, and correct them, than to wait until he leaves. 



DISTRICTS, THEIK COMMITTEES AND OFFICES?- 317 



§ 6. Insubordination and Disorder. 

" It must needs be that offences will come, but woe 
unto that man by whom they come." So in our smaller 
communities and with our brotherhood. Men of ill- 
directed ambition, a factious spirit, or an unregulated 
temper, are found among us, and at times, seizing some 
wrong or appearance of injustice on the part of those in 
authority, they succeed in inflaming the passions of the 
majority, and inducing them to refuse obedience to the 
laws or commands of the G. Body or its officers. This 
is always very unwise, and impolitic even. The wrong 
is scarcely ever corrected by wrong-doing in return. 
A respectful remonstrance, protest, or appeal is seldom 
without success, if accompanied by manifestations of a 
love of peace and order, and willing obedience. But 
when passion, angry words, and violent means are 
resorted to on the part of the inferior, the superior too 
often feels that retraction and apology for even a wrong 
mandate would encourage Subordinates to rebel against 
lawful authority on slight pretences, and hence a con- 
test ensues, in which (no rational and moral forces being 
employed) mere numbers and power must finally 
triumph. True, after the contest is ended, and much 
injury done and ill-feeling deeply planted, the wrong 
may be corrected voluntarily by the superior; but years 
may not efface the deforming scars that remain as evi- 
dences of the conflict. 

When a Lodge or Encampment, therefore, begins to 
manifest a spirit of lawless passion, be prompt in seek- 
ing out the cause. If the cause be just, remove it 
instantly, but fail not sternly to rebuke the ill-temper 
that was leading to wrong measures of resistance, and 
kindly point out the evil consequences to which it would 



318 the odd-fellow's manual.. 



have led. But if the alleged cause is a rightful and 
proper law or measure, reason with them feelingly on 
their obligations to obey, and the inevitable results of 
their disobedience. Consider not so much your dignity 
is an officer, as your feelings and duties as an Odd- 
Fellow. A peacemaker is of a far higher grade than a 
conqueror; and he seldom fails to conquer also, but by 
moral rather than by physical force. Yet do not sacri- 
fice right, nor yield principle to secure peace. But 
exhaust every means of kind persuasion before you re- 
sort to threats and arbitrary commands. And when at 
last you must resort to the power vested in you, do it 
coolly, calmly, and even pityingly. Make no threat 
that is either unreasonable or impracticable, and that 
you will not execute. Utter no command in a passion, 
or that is not clearly just and right, and that you are 
not determined and able to enforce. And do not even 
utter such threats and commands until after you have 
consulted with your superiors, (if time will permit,) and 
obtained their advice and direction in regard to them. 
In short, see that reason and right are on your side in 
all your words and actions ; and cause the disorderly to 
feel, if possible, that they are in the wrong. " Thrice 
is he armed that hath his quarrel just," and faint and 
brief must be the resistance where conscience and judg- 
ment both side against the rebellious. 

§ 7. Reclaiming Charters. 

When a Subordinate summons its passions to the 
point of open defiance of its superior, against all remon- 
strance, argument, and warning, but one remedy is left, 
the last resort. Its Charter has been forfeited and must 
be taken away. Its funds and property, raised and 



DISTRICTS, THEIR COMMITTEES AND OFFICERS. 319 



procured for purposes of benevolence and charity, are 
endangered, and must be secured for the use of the 
minority (if any) who desire rightly to employ them. 
In such case, the Grand Master or Grand Patriarch (or 
his representative) will summon such aid as he deems 
absolutely necessary, and, entering the Lodge-room on 
the stated evening, and at the appointed hour of meet- 
ing, he will take the chair, place his aids in the other 
chairs, and call the Subordinate Body to order. He 
will then narrate his duty, remind the Chief Officers 
of their solemn pledges to deliver up the Charter, books, 
&c, in circumstances like the present, point out the 
proper mode to obtain redress or be again restored; and 
take possession of the Charter, books, seal, papers, and 
other properties of the Subordinate, in the name and 
by the authority of the Grand Body represented ; after 
which he will declare the Subordinate suspended, (or 
dissolved, as the case may be,) until the further pleasure 
of the Grand Body can be made known. 

A painful duty like this should be performed in none 
other than a kind, gentle, and sorrowing spirit. If the 
resistance made demands force, it should be employed 
with promptitude and decision, but not in suck a way 
as to exhibit passion and a love of power. Thos^ mem- 
bers who show a disposition to support the law should 
be carefully noted, as also those who appear to be most 
active in contumacy, and reported to the Grand Lodge 
accordingly. 



320 thl odd-fellow's majtual. 



CHAPTER XXIII. 

OF THE GRAHD LODGE OF THE UNITED STATES. 

§ 1. Hon: Constituted and Supported. 

This is the highest authority and judicatory of the 
Order. It " possesses original and exclusive jurisdic- 
tion," and is "the source of all true and legitimate 
authority in Odd-Fellowshi]:> in the United States of 
America.'' It is the ultimate tribunal to which all 
matters of general importance to the State, District, 
and Territorial Grand Lodges and Encampments are to 
be referred, and u its decisions thereon shall be final 
and conclusive." If an expelled Subordinate have de- 
livered up all its effects to the State Grand Body, the 
Grand Lodge of the United States may receive its ap- 
peal without the consent of the State Grand Body; and 
with such consent, if the Subordinate has retained its 
effects. " To it belongs the power to control and regu- 
late the work of the Order, and the several degrees 
belonging: thereto : and to fix and determine the 
customs and usages in regard to all things which per- 
tain to Odd-Fellowship. It has inherent power to 
establish Lodges or Encampments in foreign countries 
where no G. Lodge or ' G. Encampment exists." It 
supplies the A. T. P. W. to all G. Bodies in its juris- 
diction. 

It is constituted of all its officers, (whether G. repre- 
sentatives or not,) of R. W. G. Representatives of Grand 



THE GRAND LODGE OF THE UK II CD STATES. 321 



Bodies in its jurisdiction, and of its Past Grand Sires; 
but the Representatives only are entitled to vote in the 
election of officers, which is by ballot. Its annual com- 
munication is held on the third Monday in September, 
usually in Baltimore, and generally continues during 
the week. 

Its revenues are derived from — 1st, Fees for Char- 
ters to Grand and Subordinate Bodies; thirty dollars 
each. 2d, Ten per cent, on the receipts of Subordinates, 
where there is no State Grand Body. 3d, Seventy-five 
dollars from each State Grand Body for each G. Repre- 
sentative to which it is entitled. 4th, Profits on diplo- 
mas, cards, odes, charge and lecture books, journals, 
digest, &c, of which it has exclusive sale. 

§ 2. Members, Representatives, and Officers. 

Elective officers may debate and offer motions, but 
cannot vote; and non-elective officers may do the same, 
if a majority of Representatives permit. All officers 
have travelling expenses allowed for attending the ses- 
sions of the G. L. U. S. 

The Representative of any Sovereign Body recognized 
by the G. L. U. S., is admitted on the floor, and granted 
the privilege to deliberate, but not to vote. 

A R. W. G. Representative must be of the R. P. D., 
in good standing in his Lodge and Encampment, a 
resident in the jurisdiction he represents, and a P. G. 
in the G. Lodge thereof. He receives from the G. L. 
U. S., for his services, five cents per mile travelled, 
(nearest route,) and five dollars per day during attend- 
ance on the sessions. The Representatives are divided 
into two classes, one of which goes out each year. 

Any P. G. of the R. P. D., in good standing in Lodge 



322 THE 0DD-FEL1 OW'S MANUAL. 



and Encampment, is eligible for nomination to any 
office in the G. L. U. S., by the Representatives there- 
in, except for the offices of Grand Sire and Deputy 
Grand Sire — the candidates for which must be Past 
Grand Masters also. 

§ 3. Appointed Officers. 

These are a Worthy Grand Messenger, R. W. Grand 
Chaplain, R. W. Grand Guardian, and R. W. Grand 
Marshal, who are appointed with the consent and ap- 
proval of the Grand Lodge, by the Grand Sire at his 
installation, and hold office two years, unless removed 
by him for cause. He also appoints District Deputy 
Grand Sires for each State, District, and Territory in 
which there is no Grand Lodge and Grand Encamp- 
ment, subject to removal in like manner. 

1. The W. Grand Messenger prepares the room 
for the meetings of the Grand Lodge, attends its ses- 
sions, provides the Representatives with needed docu- 
ments, books, stationery, &c, delivers messages for mem- 
bers and officers, keeps in order the office of the R. W. 
Grand Secretary, and executes his orders. For these 
services the Grand Lodge pays him a suitable salary. 

2. The R. W. Grand Chaplain opens and closes 
the Grand Lodge with prayer to the Supreme Ruler of 
the Universe. 

3. The R. W. Grand Guardian guards the door 
of the Grand Lodge-room, proves every brother before 
idmission, prevents the entrance of persons not duly 
qualified, and permits none to retire without the P. W. 

4. The R. W. Grand Marshal marshals the Grand 
Lodge of the United States in processions and visita- 
tions, and makes all necessary arrangemei ts for the 
comfort and accommodation of visitors and members. 



THE GRAND LODGE OF THE UNI JED STATES. 323 



5. R. W. District Deputy Grand Sires act for 
the Grand Sire, and by his direction execute the laws 
and mandates of the Grand Lodge of the United States* 
in their respective Districts. They are agents of the 
Grand Lodge under the instructions of the Grand Sire, 
and are to obey his instructions in all he is commanded 
to perform for the good of the Order. They are agents 
also of the Grand Secretary, and are to obey his special 
instructions in matters pertaining to his office. Each 
has general supervision in his District over all Subor- 
dinates working under charters granted by the Grand 
Lodge of the United States. They are not to interfere 
with the State Grand Lodges or Encampments, and 
must report their acts and doings semi-annually to the 
Grand Sire. 

A D. D. G. Sire must be in good standing in his 
Subordinate Lodge and Encampment, have attained 
the rank of P. G. and the degree of R. P., and, in States 
where there is a G. Lodge or a G. Encampment, he must 
also be a member of the same. 

§ 4. Elective Officers. 

These are " the Most Worthy Grand Sire, Right W. 
Deputy Grand Sire, R. W. Grand Corresponding and 
Recording Secretary, and R. "W. Grand Treasurer, who 
shall be elected by ballot by a majority of all the votes 
cast, biennially, at the stated communication" in Sep- 
tember — usually on the second day of the session — 
" and shall be installed " " at the conclusion of said 
stated communication." 

1. The R. W. Grand Treasurer keeps the moneys 
of the Grand Lodge, pays all orders drawn on him by 
the Grand Sire, attested by the Grand Secretary under 



324 the odd-fellow's manual. 



seal of the Grand Lodge ; and lays before the Grand 
Lodge, at its annual meeting, a full and correct state- 
ment of his accounts. 

2. The R. W. Grand Corresponding and Re- 
cording Secretary carries on the correspondence of 
the Grand Lodge, under its direction or that of the 
Grand Sire, and lays a Report and abstract of the same 
before the Grand Lodge at its annual session. He also 
performs such other duties appertaining to his office as 
may be required by the Grand Lodge, and pays over to 
the Grand Treasurer all moneys paid him for the 
Grand Lodge. 

In addition to the duties usual to the office of Grand 
Secretaries generally, he also reports to the Grand 
Lodge, at each annual communication, a tabular abstract 
of the returns received from the several Bodies under 
jurisdiction, and a statement of those which have failed 
to report ; and he distributes, as soon as possible, copies 
of the Proceedings of the Grand Lodge — to each mem- 
ber one copy; to each Subordinate under immediate 
jurisdiction, one copy; and to each Grand Body twice 
as many copies as it has Subordinates in jurisdiction. 
He is authorized to print two hundred copies of his 
annual report for the use of members at the annual 
session. 

The G. Treasurer and G. Secretary are salaried 
officers, and the former gives bond with security for the 
proper discharge of his trust. 

3. The R. W. Deputy Grand Sire opens and closes 
all meetings of the Grand Lodge ; examines the Repre- 
sentatives as to their qualifications previous to taking 
their seats, and reports to the Grand Sire ; keeps the 
Secret Work for examination during the sessions; sup- 



THE GRAND LODGE OF THE UNITED STATES. 



325 



ports the Grand Sire by his advice and assistance, and 
presides in his absence; and in case of the death, dis- 
qualification, or refusal to serve of that officer, he per- 
forms his duties for the remainder of his term. 

4. The M. W. Grand Sire, in addition to the duties 
common to the chief executive and presiding officer of 

a Grand Body, selects 
and forwards by the 
Grand Representatives, 
or other safe agencies, the 
A. T. P. \V. to all parties 
entitled to it, so that the 
same shall go into opera- 
tion on the first day of 
January in each year. He 
has a casting vote in a tie, 
except in the election of 
officers; and is authorized 
to fill vacancies in the 
Grand Offices, and to ex- 
ercise a general superintendence over the interests of the 
Order, during the recess of the Grand Lodge. He 
cannot hold any elective office in any State Grand 
Body. He may print two hundred copies of his 
annual report to the Grand Lodge, for the use of its 
members at the stated session. 

5. The Past Grand Sires are not officers of the 
Grand Lodge of the United States, but are life members 
without the right to vote or to have their expenses 
paid, unless they are Representatives also. They can 
make motions, and debate, and are competent to 
serve on committees, or to perform other duties assigned 
them. 

28 




326 the odd-fellow's manual. 



§ 5. Regalia and Jewels. 

"Regalia for Grand Representatives shall be a 
collar of purple velvet, not more than four inches in 
width, with a roll of scarlet velvet on the upper edge, 
the trimmings to be of white and yellow metal, and the 
collar to be united in front with three links, from which 
may be suspended such medal or medals as the member 
may be entitled to wear. 

"P. G. Representatives, and the Officers and Past 
Officers of the Grand Lodge of the United States, to 
wear the regalia above described. 

" The Jewel of the Grand Sire, and Past Grand 
Sire, shall be a medal three inches in diameter,, of 
yellow metal, on one side of which shall be the coat-of- 
arms of the United States, surrounded by an ornamental 
edging of silver. 

" Representatives and Past Representatives shall be 
entitled to wear medals of the size and style above, with 
the coat-of-arms of the State represented. " — Digest; 
and By-Laws of G. L. U. S., Article 22. 



CHAPTER XXIV. 

OF MISCELLANEOUS MATTERS. 

§ 1. Diplomas and Cards. 
All certificates of membership designed to supersede 
or occupy the place of the Diploma of the G. L. U. S., 
are unlawful ; and all officers of Lodges and Encamp- 
ments are forbidden to sign or affix the official seal to 
the same. 



OF MISCELLANEOUS MATTERS. 327 



Diplomas are of two kinds: — 1st, To members of 
any Lodge or Encampment, and may be obtained of 
any Grand Secretary or Scribe 'or D. D. G. Sire; and 
2d, To members of the G. L. U. S. as a testimonial. 
Both are designed for framing. 

Cards are of four kinds. 1st, Travelling or Visiting, 
given to members who wish to retain their membership 
while travelling or residing abroad. 2d, Final or 
Withdrawal, for members who wish to cease member- 
ship, either entirely, or to unite with some other Subor- 
dinate. These two are engraved, and issued by the G. 
L. U. S., and signed by its Grand Secretary. Some- 
times, for greater security, State G. Lodges and En- 
campments have ordered them to be countersigned by 
their G. Secretaries and G. Scribes.* 3d, To a Daughter 
of Rebekah who desires to travel. 4th, To the Wife or 
Widow of a member, to secure her needed protection 
and aid. The Card to a Wife is not granted for more 
than twelve months — and to a Widow only during her 
widowhood. The fourth named card is written, and 
issued under seal of the Subordinate, signed by the 
proper officers. 

All cards must be applied for in open Lodge or En- 
campment, and granted by a majority vote before sign- 
ing or sealing; and be signed on the margin by tne 
recipient before delivery. If sent by mail, an order for 
the A. T. P. W. should be sent in a separate letter, and 
then the card must be signed in the presence of the 
officer who gives the A. T. P. W. $^~ No P. Word, 

* In filling them, the bearer's rank and station should be named, 
as P. G. or P. C. P., &c. These two cards can only he obtained 
under the seal of the Subordinate, from the Grand Secretaries and 
Grand Scribes. 



328 the odd-fellow's manual. 



or its explanation, should ever be sent in writing, by 
mail or otherwise. 

If a Withdrawal Card is refused to a member " free 
from all charges/' he can resign from the Order, and 
that resignation should be formally accepted. (For 
forms of resignation, and its acceptance, see Appendix 
B, Nos. 10, 11.) 

§ 2. Pass Words. 

Besides the several Pass Words imparted with the 
Degrees, there are two other kinds, designed to preserve 
Lodges and Encampments from imposture: 1st, a Terra 
Word, which is given or sent by the G. Master or G. 
Patriarch, through the G. Secretary or G. Scribe, to the 
installing officers, and is imparted in each Lodge and 
Encampment, at the commencement of each term ; and, 
2d, the Annual or T. P. W., which is given or sent by 
the Grand Sire to the State Grand Bodies, and by them 
sent to the installing officers, to be imparted only ta 
the two highest elective officers of each Lodge and En- 
campment, and by them to members who receive Cards, 
and design fco travel beyond the State or Territory. 

§ 3. Examination of Visitors. 

When a brother holding a Visiting or Final Card 
desires to visit a Lodge or Encampment in another 
jurisdiction, he will send the Card to the N. G. or C. P. 
by the Guardian or Sentinel. The Presiding Officer 
will appoint a Committee of the proper rank and degree 
to examine the applicant, one of which Committee must 
be in possession of the T. P. W. This Committee will 
then proceed to the ante-room with the Card, and there 
examine the applicant. First, the Committee-man, hav- 



OF MISCELLANEOUS MATTERS. 329 



ing the T. P. W., will examine him in that, according 
to the mode laid down ; and in a low tone of voice, so 
as not to be overheard by those not entitled to the word. 
Second, the committee will get his signature, and com- 
pare it with that on the margin of his card. Third, they 
will examine him in the degrees as far as that in which 
the body is then open. All being satisfactory, they 
will then hand him the regalia of the degree in which 
he was examined. If he claim a higher degree, they 
will examine accordingly, and give the proper regalia. 
The Committee will then announce itself and visitor, 
and, on admission, and after addressing the chairs, the 
Chairman will introduce the visitor in due form, who 
will be welcomed by the Presiding officer, and then 
conducted to a seat in honorable position. His card, 
after having his visit recorded thereon by the Secretary 
or Scribe, will be handed him before the closing ser- 
vices. If he has applied for and received relief, the 
same will also be noted on the card, and his Encamp- 
ment or Lodge immediately notified of the fact and the 
amount. 

If doubts are excited by the examination, great 
wisdom and prudence will be needed to resolve those 
doubts. On the one hand, great injury threatens the 
Order — on the other is an irreparable injury to the 
feelings of a worthy but diffident or inexperienced 
brother. Counsel with the Presiding officer, or some 
of the oldest and ablest brethren, before acting decidedly. 
But if he prove an impostor beyond doubt, not only 
detain the card, but immediately warn neighboring 
bodies, and inform the Subordinate issuing the card of 
the facts. 

The same examination should be made of a sick or 



330 the odd-fellow's manual. 



distressed brother, by the Chief officer who may be 
called to visit him ; but with a delicacy suited to the 
circumstances. And all visiting cards should be re- 
turned to the Subordinate giving them, as soon as 
expired — if by mail or third parties, tear off the seal, 
or the holder's signature, to prevent any use of them 
by unauthorized persons. 

§ 4. Honors and Courtesies. 

" In honor preferring one another," is a duty in our 
fraternity; as is that other injunction — " Render to 
all their dues .... honor to whom honor." Any dig- 
nitary, entering as an officer, is to be received as such; 
but coming only as a visiting brother, or a fellow-mem- 
ber, official honors may be omitted; but fraternal 
courtesies must not be withheld. They are his due, as 
they are the due of the humblest in rank and lowest in 
degree. " Be courteous " — "" honor all men." 

Grand Honors are to be paid only to those entitled 
to them, and only on proper occasions, or when pre- 
scribed in ceremonials. They are part of the secret work 
of the Order, and are never to be given before the un- 
initiated, in public or in private. 

§ 5. General Interdicts. 

" The Emblems of the Order cannot be used for busi- 
ness purposes in connection with any advertisement or 
public display not appertaining to the wants of the 
Order." — (Digest G. L. U. S.) Their use, as above 
forbidden, subjects to expulsion. Avoid the hotel, 
store, &c, where they are thus employed — the owner, 
if an Odd-Fellow, should be reported and dealt with. 

" Refreshment* in the way of edibles or beverages 



OF MISCELLANEOUS MATTERS. 331 



(except wafer), shall be strictly excluded from all Lodge- 
rooms, or ante-rooms or halls connected with or adjoining 
thereto, under the control of any Subordinate or Degree 
Lodge or Encampment of this Order." And "no Subor- 
dinate Lodge or Encampment of this Order shall hold any 
anniversary or other celebration, ball, or party, where 
the regalia of the Order may be worn, or the name of 
the Order assumed, without the consent of the Grand 
Master or Grand Patriarch of th j jurisdiction first 
obtained in writing — such permission to be predicated 
only upon the direct promise, (through the officers of 
the Subordinate seeking the permission,) that no in- 
toxicating beverages of any kind shall be offered by 
them to the members or guests present on the occasion." 
Adopted unanimously by G. L. U. S. — See Proceedings, 
1864, p. 3709. 

" Gift Enterprises," Lotteries, &c. — "No Lodge or 
Encampment, or any of the members thereof, shall, in 
the name of the Order, resort to any scheme of Raffles, 
Lotteries, or Gift Enterprises, or schemes of hazard or 
chance of any kind, as a means to raise funds for any 
purpose of relief or assistance to such Subordinates, or 
to individual members." — Proceedings of G. L. U. S. s 
1866, pp. 3953, 3987, and 3988. 



PART THIRD.* 
a t i n n U of ©H-f Hloto^ip, 



§ 1. Introduction. 

' Like all institutions which have shown their right to 
exist, by continuance, for many years, through great and 
numerous changes in society and governments, Odd- 
Fellowship was imperatively called into being by human 
wants and necessities, and was founded on great reli- 
gious principles common to humanity. Without such 
origin, and aside from such basis, no institution can 

* The R. W. Grand Lodge of the United States, in September, 
1874, directed the discontinuance of all unauthorized publications 
of its ceremonials. In obedience thereto, those which heretofore 
occupied this Third Part of the Manual will now and henceforth 
be omitted. We might rightfully continue those for dedicating 
halls and cemeteries ; as they were originally published in this 
work, in 1852, by consent of their author, the late Professor H. 
S. Patterson, M. D. But unwilling even to seem to interfere with 
the wishes or interests of our Great Alma Mater, we cheerfully 
resign to her all right to publish and profit by the ceremonials 
above named. 

Yet, not to diminish the size of the Manual, nor to lessen its 
value to purchasers or readers, we occupy the vacated pages with 
the following Rationale or Philosophy of Odd Fellowship, as an 
appropriate close to the preceding contents of the volume. 



INTRODUCTION. 333 



long survive the frequent changes constantly occurring 
in human opinions, customs, and conditions, and the 
all-wasting influences of time. The practical applica- 
tions of these principles to ameliorate and relieve those 
wants, gradually grew into well-devised and regular 
methods; at first almost entirely peculiar to our Order 
alone, though afterward adopted, wholly or in part, by 
other organizations. These principles, and their prac- 
tical applications, were, from the beginning, impressed 
on the minds and feelings of initiates and members, by 
suitable lectures and charges, by mysterious forms and 
ceremonials, and by ingeniously exj)ressive symbolic 
rites, well calculated to enforce the solemn duties thus 
inculcated. This entire system of principle, precept, 
and practice, with its illustrations by emblems, scenic 
representations, and parables, gradually grew into a 
great educational institution, seldom excelled in its 
beneficent results, if, indeed, it has ever been equalled, 
by any merely human association. The amount of suf- 
ferings prevented and miseries relieved, the number of 
minds informed and enlightened, and of characters im- 
proved and exalted, by its humble means and agencies, 
is almost beyond belief. And this entire system or insti- 
tution, as it has come down to, and now exists among 
us, we call Odd-Fellowship; and having given, in the 
preceding portions of this book, its origin and history, 
its teachings and government, and the duties and obli- 
gations of its officers and members, w T e now will unfold, 
more in detail and with greater particularity, the Ra- 
tionale or Philosophy of its inmost spirit, of the faith 
which directs its movements, of the operations which 
constitute its power and influence, and of the peculiar 
methods by which it instructs and educates its mem- 
bers. 



334 THE ODD-PILL ~L.L 



.. Origin in Human Wants. 

Long before Odd Fellowship had a name and an or- 
ganic ns had origin in the necessitous 
conditions of human society. Our Order arose out of 
tiiis ::l.".::::l. I: " .-:_:.„ :.:.. .::_- :l : « .- - ■■'_ : ^--~.-~_ ;,:;;.. 
and felt their obligatioi lid in return. Sir 
Slack Dwarf (Chapter xvL). has 
so well and truly set forth this condition of humanity 
and the obligations it imposes, that we cannot do better 
than borrow h is : - r language. The story is of 
Isabel'. to save himself from ruin, 
was urging her into a hateful marriage. She is induced 
to apply to a deformed and hideous-featured dwarf who, 
many yea: us, had been driven to misanthropy 
and solitude. supplanted in his youthful love 
by Isabella's ither. She a ignorant of this tact, appeals 
to the dw; -rand herself A 
: n : e Sol zklestane Moor, while she is 
shrinking in terror before the wild and strange inmate 
and his weird surroundings, she hears and answers his 
total s rlf-reuance, and entire inde- 
pendence of human association. He say a 

••' Why should one being desire aid of anothf : 
should not each be sufficient to itself? Look round 
you — I rd and most decrepit on Nature's 

common, have required sympathy and help from no one. 

framed with : :his" — and he 

laid his hand with a fierce smile on the long dagger 

eath his garment, and un- 

far that the blade glimmered clear in the 

this/* he pursued, as he thrust the 

Tr T .;,r:r. "... :k ::.::< ::.r ^ :..":': ;.:\". '• I :,-,:.. i: :-.i:rSsr*ry. if- 



ORIGIN IN HUMAN WANTS. 335 



fend the vital spark inclosed in this poor trunk, against 
the fairest and strongest that shall threaten me with 

injury This," continued the Recluse, "is the life of 

Nature — solitary, self-sufficing, and independent. The 
wolf calls not the wolf to aid him in forming his den; 
and the vulture invites not another to assist her in strik- 
ing down her prey." 

"And when they are unable to procure themselves 
support," said Isabella, judiciously thinking he would be 
most accessible to argument couched in his own meta- 
phorical style, " what then is to befall them ? " 

" Let them starve, die, and be forgotten ; it is the 
common lot of humanity." 

" It is the lot of the wild tribes of nature," said Isa- 
bella, " but chiefly of those who are destined to support 
themselves by rapine, which brooks ho partner; but it 
is not the law of nature in general; even the lowei 
orders have confederacies for mutual defence. But 
mankind ! — the race would perish did they cease to aid 
each other. From the time that the mother binds the 
child's head, till the moment that some kind assistant 
wipes the death-damp from the brow of the dying, we 
cannot exist without mutual help. All, therefore, that 
need aid, have right to ask it of their fellow-mortals ; 
no one who has the power of granting can refuse it 
without guilt." 

Here, then, we have, clearly stated, the fact, and the 
necessary obligation arising out of it. "All, therefore, 
that need aid, have eight to ask it of their fellow-m or-- 

tals ; NO ONE WHO HAS THE POWER OF GRANTING, CAN 

refuse it without guilt." This natural morality, or 
obligation imposed by human necessity, is in accord 
with the injunctions of all religions worthy of the name. 
The Old Testament is very emphatic on the subject. 



336 the odd-fellow's manual. 



Addressing the children of Israel, who hud just been 
delivered from the bondage and oppression of Egypt, 
it enforces the duty by reference to their past necessi- 
ties and their future ability to relieve those in similar 
want. One passage, as a sample, will suffice. Deut. 
xv. 7, 8, 10, 11. " If there be among you a poor man 
of one of thy brethren, within any of thy gates in thy 
land which the Lord thy God giveth thee, thou shalt 
not harden thine heart nor shut thine hand from thy 
poor brother : but thou shalt open thine hand wide unto 
him, and shalt surely lend him sufficient for his need, 

in that which he wanteth Thou shalt surely 

give him, and thine heart shall not be grieved when 
thou givest unto him : because that for this thing the 
Lord thy God shall bless thee in all thy works, and in 
all that thou put test thine hand unto. For the poor 
shall never cease out of the land : therefore I command 
thee, saying, Thou shalt open thine hand wide unto thy 
brother, to thy poor, and to thy needy, in the land." 
The continuance of the poor in the land keeps the obli- 
gation in similar continuance. 

The Christian Scriptures, besides bringing to view 
and re-enforcing the injunctions of Moses and the 
Prophets, abound in like precepts, made living by the 
parable of the Good Samaritan, and the numerous 
illustrations in life-labors of the Great Teacher. Be- 
sides, we know by frequent observation, if not by the 
sad experience to which all are liable, that the Rich of 
to-day may, at any time, become the Poor of to-mor- 
row. 

The truth is, that man, simply as man — aside from all 
relations and dependencies created by state, church, or 
family ; by party, sect, or clan — man, simply as man, is 
a dependent and necessitous being; and needs aid, even 



SELF-LOVE AND PIIILAXTHKOPY. 337 



when most able to impart it. This fact and its conse- 
quent duty began to be linked together in the minds of 
men at a very early period in the history of our race ; 
but, probably, not as a universal duty, nor with the 
force set forth by Walter Scott. But it was felt and 
acted upon in families, among kindred, between friends 
and friendly tribes and nations; and was embodied in 
the form of covenants, leagues, and treaties. It was 
customary for covenanting friends to give tokens, by 
which the holder might be recognized as a member of 
the covenant. Thus, a piece of bone, stone, or metal, 
was made with a level surface, on which was inscribed 
or engraved a word or sentence. It was then broken, 
and a piece with part of the inscription was retained by 
each. On joining the parts, the whole word or sentence 
would be made apparent, and the holder be recognized. 
It is supposed that the Eevelator (ii. 17) alludes to such 
a custom in the phrase, " and will give him a white stone, 
and in the stone a new name written which no man 
knoweth saving he that receiveth it." The Mason of 
the Mark degree claims that his token has the same ori- 
gin, and is used in similar manner and for similar pur- 
poses. 

§ 3. Self-Love and Philanthropy. 

But it may be (as it has been) said, that all this 
proves such covenants, with their mutual aid and relief, 
to be merely selfish, and, therefore, far from being hu- 
mane and benevolent. This conclusion would brand 
nearly all the humanity and benevolence in the world 
as base and unworthy of approval. God begins teaching 
men by appeals to selfishness — leading us onward and 
upward from our low estate to a higher and better. 
His standard for human goodness is measured from 



338 the odd-fellow's manual. 



man's self. " So ought men to love their wives as their 
own bodies; he that loveth his wife loveth himself. For 
no man ever jet hated his own flesh." (Eph. v. 28, 29.) 
"Thou shalt love thy neighbor as thyself." (Matt, 
xix. 19.) And even the Golden Eule measures our do- 
ings to others bj our desires for ourselves. And in 
God's providence He educates us by making human de- 
pendence and human wants so mutual, that even our 
self-love leads us to compassionate the sufferings of our 
fellow-beings. Many an unsympathizing physician and 
nurse have become tender of heart and gentle of hand 
by being made to feel in their own persons the pains and 
irritations of disease. Many a cold and indifferent heart 
has been quickened into activity in behalf of the poor, 
the oppressed, or the outcast, by a personal experience 
of poverty, oppression, or overmastering temptation and 
sin. Not until he, himself, had endured the horrors of 
captivity in a French prison, did the philanthropist 
Howard become earnestly interested in prison reforms 
and similar benevolent labors. Yet who will deny the 
merit of these good deeds — all of which took their rise 
in personal suffering, whereby love of self was enlarged 
into pity for others. Indeed, the most selfish hearts are 
often thus compelled of God, as it were, to burst the 
hard envelope, and come forth from the narrow and 
bitter bud into blossoming and fruitfulness. 

Thus a general mutuality of dependence and wants 
brought forth covenants and associations for common 
defence and support against impending dangers and 
sufferings. All through the feudal ages of Europe 
there were "Guilds," each embracing the members of a 
single mechanic art, and binding them to give aid tc 
those of that particular handicraft. These guilds of 
each art or trade were not affiliated with those of any 



PROVIDENTIAL DEVELOPMENTS. 339 



other art or trade, and recognized no obligation to ren- 
der special aid to members of any handicraft but their 
own. But about 1712, most of these guilds having 
fallen into decay, those of Operative Masons were open- 
ed to receive others than practical builders, and thus 
began Speculative Free Masonry, with its peculiar obli- 
gations of brotherly support and charity, which has 
been gradually enlarged into its present magnificence 
and extensive operations. Through the same period, in 
Great Britain, there are similar traces and records of 
what are called "Friendly Societies." Then, as now, 
they were bound to render specified pecuniary aid to 
their members in particular circumstances — some on 
the occasion of a death, or of a birth ; some only dur- 
ing sickness, or when out of work; others, on two, or 
more such occasions of want. These friendly societies 
are numerous in Great Britain at this day, and were, 
and are now, formed for various fixed periods of time — 
many for a term of one year only. They were not 
affiliated until about, or shortly after, the time when 
Speculative Masonry was grafted on Operative Masonry. 
Then some of them, it is believed, sought greater per- 
manency and more extensive operations by becoming 
affiliated, and organizing as Lodges of Odd-Fellows. 

§ 4. Providential Developments. 

There is something touching and. beautiful in the 
workings of Divine Providence on the human mind and 
sympathies, by which these separate and isolated socie- 
ties became affiliated and widely spread organizations ; 
and their limited and irregularly given reliefs were en- 
larged into efficient and well-digested plans and systems. 
Man's extremity is said to be God's opportunity. Cer- 
tain it is, that, generally when human need reaches its 



340 the odd-fellow's manual. 



worst, Divine Wisdom points out a way to relief, and 
Infinite Goodness^provides a supply. 

Mankind had long been divided by the differences 
which estrange men from each other, and constitute 
them hostile nations, communities, and sects. People 
living in lands separated by a mountain range or nar- 
row stream, felt bound, by that separation, to abhor and 
hate each other. The occasions for dislike, however few 
or trivial, were deemed sufficient to blot out all reasons 
and motives for friendship and love. Difference in dress 
or diet, or in forms of worship and salutation, was made 
a standing cause of aversion and dislike. And when no 
present grievance could be found, the strifes and feuds 
of past generations were stirred up into remembrance, 
and the old bloody wars were fought over, again and again, 
with renewed hate and increased ferocity. And not 
only tribes and nations, but men of the same nation or 
tribe were further subdivided and arrayed in hostility 
to each other as clans, parties, or sects, who would have 
no dealings, no social intercourse with each other. And, 
to add to all these alienations, the factitious distinctions 
of caste, rank, wealth, and even learning, crept in, and 
still further separated, in mind and heart, those of the 
same clan, party, sect, or school. For long ages of 
alienation, discord, and strife, the name of " stranger" 
and of " enemy " conveyed the same idea to the mind, 
and roused the same bitter feeling in the heart. And, 
everywhere, the oppression and degradation of this state 
of all-pervading division and warfare fell heaviest and 
hardest on the poor and the lowly — on the sons and 
daughters of poverty and toil. 

Even at this day, in the light of a genial civilization 
and under the ameliorating influences of religion, we 
still behold many of these bonds holding back parties, 



PROVIDENTIAL DEVELOPMENTS. 3il 



castes and sects from any union with each other, and 
the distinctions of rank and wealth interposing to keep 
apart kindred minds and congenial sonls. Narrow pre- 
judices based on ignorance and misrepresentations, 
tears of sectarian anathemas or social ostracism, with- 
hold thousands from uniting with the good and the 
wise, even with beloved kindred and friends, in the 
most humane and benevolent institutions and opera- 
tions of the age! 

It is therefore cause not ouly for wonder but for admi- 
ration as well, that men were thus providentially led to 
enlarge their mutuality of aid and support from embra- 
cing merely the individual or the family, into associations 
including many such individuals and families, and thence 
to the inclusion of a whole class or trade of toilers, and 
especially of such as traveled widely and from nation to 
nation. Finding the limited special aid so beneficial, 
it was extended to embrace the relief of other wants and 
sufferings. And finding how cheering and useful was 
the communion and support of workers in the same 
trade or handicraft, it was natural that they should 
desire the social intercourse, aud counsel in difficulty, 
of friends of other crafts, and so opened the narrow 
guild into a lodge for all free and free-born men. The 
friendly societies, also, having before them the example 
of these guilds, and the frequent benefits conferred on 
the poor and the lowly by their own isolated and tem- 
porary associations, could not but feel that greater per- 
manency and more extensive aid would remove many 
other difficulties and supply many unrelieved wants. 
This could be attained only through closer organization 
and affiliation with kindred associations. Hence we are 
not surprised to find that about the beginuiug of the 
last century a number of working men, feeling that rank 



342 THE odd-fellow's manual. 



and wealth would degrade them if they could, resolved 
to unite in aiding and supporting each other. Know- 
ing, also, how sectarian and party strifes estrange men 
from each other and render them powerless and abject 
by such divisions, they excluded all such distinctions 
and topics from their meetings, and resolved only to 
know, to love, and to labor for each other as men, as 
brethren. 

Happily, the Odd-Fellows enlarged the basis of their 
fraternity beyond those only who were born free, and 
adopted the broader basis of humanity — the universal 
brotherhood of the race — as a bond of faith and unity. 
And on this basis, and its correlative truths and obliga- 
tions, they built up a system of provisions for varied 
wants and sufferings, which have not been excelled by 
any society on record. And this is probably because 
they. were, generally, of that humble class whose daily 
wages barely sufficed for daily wants. When sickness 
prevented labor, aid was needed to eke out the scanty 
board ; when work failed, they needed help to seek em- 
ployment elsewhere; when absent, seeking work, aid 
was needed to care for and supply their families ; when 
sick, and their wives were worn down by increased cares 
and loss of sleep, they needed nightly watchers by the 
sick-bed; when wife or husband at last sunk in death, 
they needed means to keep the loved form out of a 
pauper's coffin, and sympathizing brethren to mingle 
with the mourners, and give the departed decent burial ; 
and when widowed mother and orphan children wept in 
woe, aggravated by cheerless want, there was need of 
comforters who would stand between them and famine, 
and educate the hapless orphans with fatherly tender- 
ness. And then with each of these cravings came an- 
other — a desire to claim these aids as some kind of 



BRITISH AXD AMERICAN ORDERS. 343 



right — that such relief was not alms — that the recipient 
should not be deemed a pauper. God bless this honest, 
proper pride! for though of little worth in itself, it holds 
up our manhood and womanhood, as the woody stalk of 
the flax upholds the precious lint from falling to the 
earth a soiled and tangled mass. All these wants were 
duly, if not amply, provided for, as thus isolated and 
short-lived friendly societies became affiliated and per- 
petual, with increased obligations of fellowship, and en- 
larged helpfulness in the ways and means of mutual 
relief. To their social and business meetings they 
gradually introduced secret rites of initiation, and 
lectures for degrees of advancement, with secret signs 
and words for recognition, and moral instruction by 
symbols and emblems. And thus Providence opened 
the way, and led them forward into those early organiza- 
tions of Odd-Fellowship — compelling them, as it seems, 
by their own necessities and sufferings, to provide re- 
lief for those of others. 

§ 5. British and American Orders. 

Unfortunately, as Odd-Fellows became numerous, 
some impelling desire for special social, pecuniary, or 
other advantages, induced changes in signs and forms, 
or modes of relief, or in government, and thus led them 
to divide and organize other orders of Odd-Fellowship. 
Hence, at the present time, there are in Great Britain 
and its dependencies some twenty-seven orders of Odd- 
Fellows, namely: Manchester Unity, Nottingham Order, 
Nottingham Imperial Order, Grand United Order, Derby 
Midland Order, London Unity, West Bromwich Unity, 
Handsworth Unity, Bolton Unity, Kingston Unity, 
Wolverhampton Unity, Brighton Unity, National Order, 
British Order, Staffordshire Order, Grand City of Lon- 



344 THE ODD- FELLOW'S MANUAL. 



don Order, Auxiliary Order, Leicester Order, Albion 
Order, Norfolk and Norwich Order, Ancient Independ- 
ent, British United, Leeds United, Nottingham Loyal, 
Enrolled, Independent, and Free and Independent. Of 
these, many are comparatively feeble and inefficient — 
mere beginnings, or remnants left after a long struggle. 
But the Manchester Unity, a few years ago, was de- 
scribed in Chambers' Encyclopaedia as " one of the most 
extensive self-governed provident associations in the 
world." 

In this country the Order had early taken a higher 
moral standard than is even yet attained by any in Brit- 
ain; and, immediately after its separation from British 
Odd-Fellows, it further advanced its standard of moral 
and intellectual excellence. But probably the exclusion 
of all intoxicants from its meetings removed the princi- 
pal cause of the strifes and differences which have so 
frequently divided the Orders on the other side of the 
Atlantic. And by expressly declaring the Order to be 
progressive in its character, and conforming ritual, 
operations, and governments to this progress in the 
opinions, feelings, and wants of the Brotherhood, it has 
been enabled to keep "the unity of the spirit in the 
bonds of peace." Thus, without any lasting jar or 
actual division, it continues its onward career of pros- 
perous beneficence and its upward course of improve- 
ment, until it now is, on the whole, the equal in 
strength and resources of the great Unity from which it 
separated in 1842. At the commencement of 1874 the 
Manchester Unity had 481,630 members in the king- 
dom and its various colonies and dependencies, being a 
net gain of 10,587 members during 1873. The O. L. 
U. S., at the same period, had a membership of 414,815 
(not including Lodges in Europe and South America, 



RELIGIOUS FOUNDATION. 345 



nor Daughters of Rebekah), being a net gain of 29,767 
members dining the year. The total income of the 
.Manchester Unity for 1873 was £008,800 (about $3,044, 
330), of which it expended in relief £392,624 (about 
$1,903,120). The receipts of the G. L. U. S. for the 
same period were $4,434,001, and the amount expended 
for relief was $1,490,274. The interest on invested 
capital (£121,378) is included as part of the income of 
the Manchester Unity, while the numerous invest- 
ments of our State and subordinate bodies are not in- 
cluded in the foregoing statement. 

§ 6. Religious Foundation. 

But human necessities and wants, though they may 
originate and greatly advance an institution, are not 
always sufficient to perpetuate it. Without some basis 
in man's religious feelings, and a consequent moral 
cement to bind its members in mutual affection and 
well-doing, it must, sooner or later, lapse back to original 
selfishness, and crumble to pieces in general distrust and 
oversweeping dishonesty. To recur again to the dia- 
logue between the Black Dwarf and Isabella Vere, 
where dissocial principles and antagonistic interests 
are set forth as unfavorable to union and perpetuity. 
The Black Dwarf had truly said: "The wolf calls not 
the wolf to aid him in forming his den ; and the vul- 
ture invites not another to assist her in striking down 
her prey" — a fact readily accounted for in Isabella's 
reply, that selfishness is solitary, and peculiar only to 
" the wild tribes of nature ; but chiefly those who are 
destined to support themselves by rapine, which 
brooks no partner." Here we have a reason why no 
human organization based on falsehood, operating by 
fraud, and having mere selfish gain in view, can long 



346 THE odd-fellow's manual. 



remain united or continue in existence. Dissocial in 
its very elements, its members and their interests 
arrayed against each other, it must not only fall apart 
for want of cohesion, but, as soon as the outer pressure 
which holds it together is removed, it must burst 
asunder by its own antagonistic operations and the re- 
pulsion of all its parts to each other. 

Past prosperity and unity proves our Order generally 
free from such discordant selfishness. Nor has it been 
based merely on human necessities, and the rights and 
obligations growing therefrom. As far back as history 
sheds its light on the past, Odd-Fellowship appears 
based on certain great truths, which are, alike, axioms 
among all nations, tongues, and creeds. In some of the 
great religious systems of the world, these truths were 
secretly held, and only dimly shadowed forth in tradi- 
tionary and mythological fables. In others, they were 
clearly revealed and explicitly taught, as in the Jewish 
and Christian Scriptures. Thus generally received by 
mankind, they are not sectarian in any proper sense, 
and they cannot, therefore, be considered as the exclusive 
property of any sect. We will again state what these 
great principles or doctrines are, which are presented in 
Odd-Fellowship as the basis and source of all the pre- 
cepts it teaches and duties it enjoins ; and to which it 
requires the solemn assent of every member. 

First, It requires of every candidate for initiation an 
expression of his faith and trust in a Supreme Intelli- 
gence as the Creator and Preserver of the Universe. 
Without this, in advance, he cannot receive our fellow- 
ship as Odd-Fellows, nor appropriate to himself the in- 
struction conveyed in many of our signs and emblems — 
especially the All-seeing Eye, with its motto, "In God 
we trust." Second, When he enters our portals he will 



NOT SECTARIAN". 347 



be taught, in a summary of the principles which animate 
and permeate every degree and office of the Order, that 
this Supreme Intelligence, the Creator and Preserver of 
the universe, is also our Father—" the Father of the 
spirits of all flesh" — "in whom we live, and move, and 
have our being." Tliird, Thus recognizing the Great 
Author of our existence as our Father, we learn to look 
upon each other as brethren, being equally the offspring 
of the same Parent, and designed, as such, to reflect in 
our nature and relations the image of Him after whose 
likeness man was formed. On these three divisions of 
the great principle of God's Fatherhood is based our 
Odd-Fellowship. Our forefathers wisely made this prin- 
ciple the corner-stone of the entire institution. We are, 
therefore, brothers, not alone in the recognition of the 
same truth, but also by virtue of the fact which that 
truth discloses — that God " hath made of one blood all 
nations of men that dwell upon all the face of the earth." 
As brothers, then, we are bound, in all our intercourse, 
to illustrate the truthfulness of our profession by recip- 
rocal relief and kindly offices to one another in the day 
of trial. And by these ties and obligations we are also 
bound to wage unrelenting war against vice in all its' 
forms. Friendship towards man prompts the contest, 
the gentle influences of Love supply the weapons, and 
Truth consecrates the effort and leads to victory. The 
Fatherhood of God — the Brotherhood of man — these are 
the great lights which our Faith holds up to guide — the 
zeal which Hope inspires to warm — the bonds wherewith 
Charity binds all true Odd-Fellows. 

§ 7. Not Sectarian. 

But while we thus require a decided assent to the 
great doctrine of God's existence and Fatherhood, we do 



348 THE odd-fellow's manual. 



not ask such belief in any sectarian seuse, nor consider 
our Lodges as ecclesiastical organizations. Either of 
these positions might tend to array our Order against 
sects or churches which hold these same doctrines in a 
subordinate or different seuse. This we disclaim. We 
are antagonistic to no religion, least of all to any which 
holds the belief in God as the Father of all. It is un- 
just, therefore, to deem aud term us anti-Christian, be- 
cause we admit men of all religions into the Order, the 
same as is done by any business or general humane in- 
stitution. Banks, insurance companies, railroad, and 
other associations, admit all sects and classes of religion- 
ists as members — are they, therefore, opposed to Chris- 
tianity? Societies for the support of widows and of 
orphans, of the aged and infirm, admit all who ask mem- 
bership, without regard to creed — are they, therefore, 
a uti- Christian? 

So, Odd-Fellowship, though based on the recognition 
and practice of great religious truths, is not a sect, nor 
are our Lodges aud Encampments churches, in any cor- 
rect sense of those terms. True, we have a religious test — 
we use forms of worship — no Lodge or Encampment can 
be legally opened without the presence of a Bible, and 
we frequently read valuable lessons from that sacred 
volume, and draw from it our moral code and the pecu- 
liar instruction which unfolds our obligations to God 
and our brother-man. So far we are a religious body, 
and have a religious faith for the basis of our fellowship 
and to unite us in religious duty. But we are religious, 
each, for himself, uniting iu heart and form only so far 
as judgment, conscience, and the affections can unite in 
belief and worship — as a man of any one sect worships 
in the congregation of a different sect. And we hold 
our religious creed only as a common foundation-prin- 



NOT SECTARIAN. 340 



ciple, on which every one, for himself, may build, Avith 
mind and heart, whatever else he deems necessary to 
believe and profess. But our moral and social duties are 
those to our fellow-man, to our country, and to our 
kindred and friends, which all churches acknowledge to 
be binding on all. 

Here permit an illustration, given from memory, from 
the writings of Mrs. Barbauld : — One Sunday morning a 
father took his little son for a stroll through town. The 
bells were ringing, and people were flocking in all (and 
often opposite) directions to their respective churches. 
Shortly after, father and son looked in on the Catholic 
worshiping in the many forms and splendid accessories 
of that church. Thence they went to see the Friends 
(Quakers) in their plain meeting-house, with its 
n n pain ted but clean benches, where the worshipers sat 
with covered heads, waiting in solemn silence for the 
Spirit to move them to utterance. Thence to the Meth- 
odist chapel, resounding with the fervid prayers and 
enthusiastic hymns in which the worshipers expressed 
their petitions and praises. From there they went to 
the Presbyterian church, and saw the gravity of 
demeanor with which, in measured words, they wor- 
shiped God. The wondering child looked on all these 
differing modes of devotion in silence, but at last 
inquired of his father why all did not worship the same 
God in the same manner. 

"My son," said the father, "in these things God per- 
mits men to differ." 

Soon the churches closed their services and the con- 
gregations poured forth into the streets, crossing each 
other's ways in every direction, as they hurried toward 
their homes. Just then a poor man fell down in a fit, 
and his wife and children moved all hearts with their 
30 



350 THE odd-fellow's manual. 



lamentations. A Catholic held the sick man's head on 
his breast, a Presbyterian ran for a doctor, a Methodist 
held a bottle of smelling-salts to the poor man's nose, a 
Friend took charge of and soothed the terrified wife and 
children — all were full of sympathy, all were active to 
aid. The father and son observed the whole scene with 
great interest, and the father impressively said : 
" My son, in these things God made men to agree." 
Odd- Fellowship wisely leaves men to differ in all 
those things in which God permits them to differ, and 
strives to unite them in active agreement in all those 
things in which God made them to agree. Permit us, 
then, to repeat our statement in reply to a frequent if 
not wide-spread misapprehension of the exact position 
of our Order on this subject. 

There are few churches that do not require some 
items of belief, or some practices or ceremonials, in con- 
flict with the faith or forms of other churches. But all 
may enter an Odd-Fellow's Lodge without giving up 
any article of faith, or abandoning any religious duty. 
Why this difference ? Because of the principles on 
which and the purposes for which they are respectively 
founded and organized. A church is based on certain 
doctrines concerning God's nature, purposes, and gov- 
ernment, and man's nature, duty, and destiny. These 
doctrines and duties, being understood differently by 
different minds, each difference of opinion becomes an 
element to divide men into sects, each sect tenacious of 
its own views and practices, and therefore requiring 
unity in faith and conformity in practice of its mem- 
bers; for otherwise its great aim, to spread its doctrines 
and enforce compliance with its requirements, would be 
defeated. But every man (otherwise qualified) who 
believes in God as the Father of all, may become an Odd- 



NOT SECTARIAN. 351 



Fellow. For our principal aim is to induce men to per- 
form the duties which man owes to his fellow-man. All 
his obligations to God, to his church, his country, his 
family — all his items of belief, religious and political — 
remain just as they were before he united with us. It 
is the man (not the partisan nor the sectarian) who 
becomes an Odd-Fellow; and he becomes one not by 
ceasing to be what he was, but by becoming what he 
now is. 

In becoming an Odd-Fellow, he enters into a repre- 
sentation of a family in the human family — into a fra- 
ternity designed to represent the great human frater- 
nity — whose principal aim is, by active efforts to ameli- 
orate human suffering, and thus improve and elevate 
the characters of its members. And all the instructions 
by lectures, ritual, emblems, and regalia — all the exem- 
plifications, by visiting the sick, relieving the distressed, 
burying the dead, aiding the widow and educating the 
orphan — are designed to make him a better man — 
better in every relation he bears to Church and State, 
or to his brethren, his family, and his race. And this is 
why Odd-Fellowship never conflicts with or opposes any 
religious truth or duty. In the whole universe full of 
truth and good, no truth, no good can clash with or de- 
stroy any other. We may not expressly teach some 
special truth, but what we do teach does not deny it. 
We may not enjoin some specified duty, but our pre- 
cepts do not forbid its performance. So far, therefore, 
as it requires any faith, Odd-Fellowship is not against 
Christianity; for that teaches what we require ; and all 
our precepts are those of Jesus — for however the world 
may be divided on doctrines, all are generally united 
on duties. In like manner, Odd-Fellowship employs 
the Bible — the general spirit and the emblems it 



352 THE odd-fellow's manual. 



furnishes — only as inculcating, principles, enforcing 
duties, and illustrating lessons received and taught of 
all good men. So far as all can agree, without violence 
to any member's faith aud conscience, we believe and 
work together — no further. When we differ in belief 
or duty, each goes his own way, acts in his own mode, 
according to his own faith and conscience. 

§ 8. Our Devotional Forms. 

This freedom to believe as directed by the best lights 
judgment can find, and to serve God as faith and con- 
science dictate, has framed and moulded the prayers 
and other devotional forms of the Order ; so that all 
can unite in their utterance. But it has been truly 
said that some are willing to talk and write about re- 
ligion, and to sacrifice time and money for religion, and 
even to die for religion, who are not willing to live it. 
So with prayers. Those who seem to lack greatly the 
spirit of prayer, are apt to be most zealous in criticising 
the prayers of others. And this criticism is generally 
most severe, not on what is in the prayers, but on what 
is not in them — not on the spirit by which the life is 
brought into harmony with the petitions, but on some 
mere word or phrase, used or not used. It has been 
thus with most good reforms, in which men of differing 
creeds united. Their sincerity was doubted, their piety 
questioned, their best deeds ascribed to selfish motives, 
because, in the prayers which they united in using, 
some cant phrase or pet idea, some theological shibbo- 
leth or sectarian war-slogan had been omitted! Odd- 
Fellows have met the same petty persecution and un- 
charitable condemnation. Not what is . i % our prayers 
and devotional forms, but what is not in them, has been 
seized upon as cause of offense, and they have been 



OUR DEVOTIONAL FORMS. 353 



called unchristian, anti-Christian, heathenish, and blas- 
phemous, because some special phrase or form of words 
was not found there. Yet our forms are suited to 
times and occasions, they are appropriate and reverent 
in language, and they clearly and fully express our 
thanksgivings and supplications. They are also in 
accord with the feelings and desires of our hearts, and 
with the spirit and aims of our Order, and answers of 
inward peace and outward prosperity have been vouch- 
safed in return, by Him who hears and answers prayer. 
And in further justification, we declare that just such 
prayers have been offered up in all past ages by patri- 
archs and prophets, whom our critics admit to have been 
among the wisest and best of olden time ; and by Jesus 
of Nazareth, himself, and by his apostles after him. I 
have a strong repugnance to criticise sincere prayers — 
even to defend them against coldly-carping censors. 
They are so sacredly each man's own, and so wholly a 
matter between his own soul and its Maker, that I 
wonder how any one can presume to dictate in what 
precise form of words they shall be clothed. Instead of 
wordy strifes about prayer, I wish there was more soul- 
felt praying — more heart-communing with God. Then 
would there be rejoicing that people of various religious 
beliefs could unite, as do Odd-Fellows, in offering rever- 
ential prayer and praise to the Father of all. Our Fra- 
ternity, as a body or class, makes no great pretentions 
to religion. Yet not a few of them are persons of un- 
doubted piety, of strong religious faith, with fervent 
love to God and man, and warm devotional feelings. 
Of these, some are ministers in various denominations, 
and others are members in good repute in their respect- 
ive churches. Yet these are most likely to respond, as 
did a good clergyman to a boaster who asked him, "Have 



354 THE odd-fellow's manual. 



you got religion ? " " None to boast of. " And that all 
these good mer, sincere Christians of so many different 
denominations, can heartily unite in the religious exer- 
cises of our Order, and feelingly respond with a fervent 
"Amen!" is surely no light testimony to the correct- 
ness and value of our devotional forms. 

As to the omissions charged, of such phrases as " the 
Holy Trinity," " Triune God," or of any recognition, 
in express words, of Christ as the Saviour of the world, 
or as the second person in the Godhead — and the 
charge that our prayers are so framed that any religion- 
ist, Christian, Jewish, or Mohammedan, can unite in 
them — as to all these criticisms, we place our prayers 
alongside of those recorded in the Old and New Testa- 
ments ; which are liable to the same objections and cen- 
sures ! Turn to the prayers of that Mother in Israel, 
Hannah (1 Samuel ii. 11) ; of Solomon at the dedica- 
tion of the Temple (1 Kings viii. 23-61) ; of David in 
his numerous psalms ; of Nehemiah (i. 5-11) ; and of 
Job, and of Agur, and of others. Or, if instances are 
needed from the New Testament, you will find similar 
omissions, and similar adaptations to all classes of re- 
ligionists, in prayers which were undoubtedly accepted 
of God. Take the brief but sincere prayer of the 
humble publican and sinner (Luke xviii. 10-14), and 
contrast it with that of the precise Pharisee, who used 
the great " I " five times, while he named " God " only 
once ! Or turn to the prayer of the Apostles (Acts i. 
24, 25), and of Jesus (Matt. xxvi. 39, and John xvii. 
1-26), and to the very full and clear teachings of 
Christ, when he taught his disciples how to pray 
(Matt. vi. 5-16); and notice particularly that "The 
Lord's Prayer" has the same adaptations and the same 
omissions for which the forms in use by our Order are 



EXTENT OF FELLOWSHIP. 355 



so severely censured! Our devotional forms, then, 
seem to be. fully warranted, in their general phrase- 
ology, by authorities which their condemners will 
hardly call in question. And as they grew up out of 
our successive wants, and were framed to meet our 
varying conditions ; and as they accord with our views 
of God, and our trust in Him as our Father, and ex- 
press our united feelings of grateful love and reverence 
for Him ; we deem them fully in agreement with the 
entire principles, precepts, and practice of Odd-Fellow- 
ship. 

§ 9. Extent of Fellowship, 

Embracing, as our Order always has done, persons of 
a great variety of religious beliefs, yet their united wis- 
dom, faith, and piety have always found free expression 
in the religious ceremonials and acts of our Lodges 
without involving special fellowship with any parti- 
cular sect or sects. As persistent misrepresentations on 
this point may have created unfounded fears in some 
minds that membership with Odd-Fellows of a different 
faith may entangle them, in some way or other, in a 
fellowship of doctrines or professions which conscience 
disapproves, we will endeavor to render yet more plain 
the precise lines and exact boundaries of our Odd- 
Fellowship. 

Every one knows that in uniting with any literary, 
scientific, benevolent, social, or business organization, 
he does not thereby fellowship its members as believers 
in his creed, nor give indorsement to any of their 
creeds. They may, or may not, be fellow believers with 
him; but uniting with them in that society does not 
involve his fellowship of them as such. It is the same 
in regard to a union with Odd-Fellows, so far as the 



356 



Lodge is a social and benovelent society. But Odd-Fel- 
lowship is based on a religious principle or doctrine — 
the existence of a Supreme Intelligence as the Creator 
and Preserver of the universe, and as the Father of all 
men. This is the ntmost extent of a common religious 
sentiment required as a test, or held as a creed by the 
Order. Each individual member may believe as much 
more as he pleases or can ; but this, and no more, is re- 
quired of him as an Odd-Fellow. Now, a Presbyterian 
can fellowship as a Presbyterian only a person who be- 
lieves and obeys the standards of that Church. He may 
fellowship a Methodist or a Baptist as a Christian (be- 
lieving him to be such), but he cannot fellowship him 
as a Presbyterian. In like manuer, and to like extent, 
all Christians can fellowship each other as Christians, 
while they fellowship as church members those of their 
own church only. Odd-Fellows being of all denomina- 
tions, and some of them of no denomination, it would 
be absurd to suppose that they, or any of them, would 
require an initiate to give or receive the fellowship of 
the Order as Presbyterian, Baptist, Lutheran, or any 
other church fellowship, or even as distinctively Chris- 
tian fellowship. Hence we are careful to impress on 
every candidate's mind that we studiously exclude from 
our meetings all that pertains to the sects, parties, dis- 
tinctions of rank, and classifications of society which 
rule in the outside world, and that we are to know each 
other only as men — as brothers of the great human 
family. In this recognition is our fellowship. In the 
outer world, each member of a political party regards 
his party ties and party lines and fellowships politically 
those only of his own party. So in the religious world, 
the member of a church fellowships, as fellow church 
members, only those of his own sect ; and as Christians 



EXTENT OF FELLOWSHIP. 357 



he fellowships only those whom he recognizes as Chris- 
tians ; or, if an Israelite, lie fellowships those only as 
Hebrews whom he believes to be followers of Moses. 
But when lie enters a Lodge or an Encampment — 
whether of one party or the other in politics, or of one 
sect or the other in religion — all alike are to him only 
Odd-Fellows, for the time being, and as Odd-Felloivs 
only does he extend to each one the warm, right hand 
of his Odd-Fellowship. So, without renouncing our 
citizenships in the nations of the earth, or abating any 
love of kindred and relations in our families, or loosen- 
ing any tie of faith in our creeds, or lessening our devo- 
tion to our respective ch nrch interests, we simply agree 
to fellowship as Brother-man every member of the 
human family, and as Brother Odd-Fellows all who go 
with us behind and beyond the bonds of party, of sect, 
and of nationality, in recognizing the great tie which 
makes us one in nature and in interest, and in acting 
upon it in fraternity with us. And to secure the co- 
operation of all who are animated by this fellowship, 
Ave orgauize our Lodges and Encampments, and spread 
abroad our Order over states, and continents, and the 
isles of the sea, in humble effort to make our principles 
and their workings as wide-embracing as humanity 
itself. This is the extent of our Odd-Fellowship, and 
this the mission to which it calls us. It cannot conflict 
with any truly religious duty and fellowship; for it 
embodies in its duties and operations none other than 
those duties which every religion requires of its followers 
toward mankind at large. And while it does this, it 
lays no obstruction, and imposes no interdict, to hinder 
any brother from performing any other duty which he 
may feel to be due to himself, to his family, to his 
country, his church, or to God. 



358 the odd-fellow's manual. 



§ 10. Complete as a System. 

Thus has our Order grown up and become in all its 
parts and departments a great social, moral, and hu- 
mane institution, systematic and symmetric in prin- 
ciple, precept, and practice, and therefore efficient in 
operation. As a whole, it is Jn general agreement with 
nearly all other wise and good institutions, as the fol- 
lowing explanations and comparisons will show. 

When the great Law-giver of Israel established the 
Theocracy, which was to be both the religion and the 
government, or the church and the state, for his pecu- 
liar people, he always held up the principles which he 
revealed as existing in Jehovah, and the doctrines flow- 
ing from those principles, as constituting the reasons 
for their worship and the motives for their obedience. 
The imitation, then, of the imitable perfections of the 
Divine Being was deduced from those doctrines and 
enjoined in those precepts, as their most acceptable 
worship and most perfect service. Thus the principle 
existing in God became doctrine when revealed to man. 
and precept when enjoined for man's imitation, and 
practice (or duty) when the precept was obeyed or 
fulfilled. " I am holy," was the doctrine ; " Be ye also 
holy," the precept following from it. In like manner, 
God's kindness to their fathers while in bondage and. 
under oppression, as "strangers and sojourners " in 
that "strange land'' of Egypt, was inscribed in their 
history and their laws, and instamped on their minds 
through all the training and teaching of successive 
generations, and was renewed in their memories at 
every fast and feast and Sabbath worshiping, as 
reasons why they should be compassionate to the 
enslaved and the oppressed, and open their hospitable 



COMPLETE AS A SYSTEM. 359 



shelters and stores to the strangers and sojourners in 
their land. Similar doctrines concerning God and His 
doings are embodied for their practice in the precepts 
enjoining them to be kind to the poor, and to judge the 
widow and the fatherless; for that God is especially the 
Friend of the poor, the Father of the fatherless, and the 
widow's God. And thus Divine principle became re- 
vealed doctrine, and that doctrine became precept for 
human practice throughout the law and the prophets of 
the Old Testament. 

More clearly, if possible, the great Teacher of Chris- 
tendom, and his apostles after him, thus taught human 
duty under the New Covenant. He revealed what 
principles in God impelled Him (as it were) to act 
in creation and providence, and especially in salva- 
tion from sin ; and those revelations constituted the 
doctrines to be believed concerning our Heavenly 
Father. Ou these he based our duty to copy after and 
imitate these perfections of God, so far as we can, in the 
form of precepts. And the doing of those precepts will 
make our characters like unto God's character, and we 
will thus truly become the children of the Highest. 

Another illustration maybe found in the growth and 
organization of our present government of these United 
States. Early during the struggle for independence 
and self-government — long before forming our Federal 
Union and framing our National Constitution — our 
fathers proclaimed the principles or doctrines on which 
the whole structure has since been based; and its citi- 
zens and its constituent States have yielded it support 
and obedience. That all men are created equal ; that 
all are endowed by their Creator with inalienable 
rights, among which are life, liberty, and the pursuit of 
happiness; that to secure these rights governments are 



360 the odd-fellow's manual. 



instituted among men, and that all just governments 
must, therefore, derive their powers from the consent 
of the governed — these doctrines are the only true foun- 
tain of the laws (or precepts) calling for the obedience 
of States and peoples. 

We have, then, to form a perfect system in any or- 
ganization, First — Indwelling, animating Principles, 
revealed as Doctrines, and answering to the Spirit 
which is in man. Second — Precepts deduced from 
those principles or doctrines, pointing out the Duties 
enjoined, and answering to the Soul of man. Third — 
The Practice, constituting the general "walk and 
conversation/' or Doings collectively, answering to the 
human physical organism, or Body. In Odd-Fellow- 
ship, as an entirety or totality, all these requisites are 
met and fulfilled. First, it is founded on great prin- 
ciples — the Fatherhood of God and the brotherhood of 
man— which, being revealed, constitute doctrines for 
faith and guidance. Second, these principles and 
doctrines are embodied in, and taught through, a series 
of charges and lectures as the obligations of the Order, 
and are further explained and illustrated by aid of 
certain expressive signs, tokens, and emblems, thus 
constituting a body of precepts for the guidance of 
members and the Order. Third, the organisms by 
which doctrine is rendered into duty, and precept car- 
ried out in practice, arid thus the whole body-— the Or- 
der in all its parts — is made living and united in action. 

To make our ideas plainer to the eye, if not to the 
understanding, we put them down in triads, thus: 



1. 


Principles, 


Doctrines, 


Spirit. 


2. 


Precepts, 


Duties, 


Soul. 


3. 


Practices, 


Doings, 


Body. 



COMPLETE AS A SYSTEM. 3G1 



This agrees with what St. Paul and other ancient 
philosophers summed up as comprising the entire man 
— '• body, soul, and spirit." 

The spirit which God breathed into man when he 
" became a living soul " is the nearest approach we can 
imagine to the Infinitely Great Spirit. The soul, that 
inner form and higher life of man which, only, can ap- 
prehend spirit and bring it within the range of the 
material organs and members, corresponds with the In- 
finite Mind. And the body, like the universe itself, by 
the quickening of the spirit, and the enlightenment of 
the soul, is brought into active subjection to the spirit 
and the soul, and is thus made to render obedient action 
to the Divine Will. 

True; Odd-Fellowship, an institution devised and 
operated only by human agency, is necessarily but a 
limited and imperfect semblance of anything of Divine 
origin and workmanship. But there is a likeness. For 
although it is impossible for the finite to comprehend 
the Infinite, we can apprehend, at least in part, what we 
cannot comprehend. Hence, while we cannot "by 
searching find out God," nor by any effort of our own 
"find out the Almighty unto perfection;" yet can He 
reveal himself unto us. In this limited knowledge we 
conceive of God, that love, benevolence, goodness (call 
it what you will), is the spirit that prompts or moves 
Him to action; that wisdom, knowledge, truth, is the 
spirit to guide and direct that prompting; and that 
power, might, energy, is the spirit whereby He accom- 
plishes what His love prompted and His wisdom de- 
vised. So in Odd-Fellowship, answering somewhat unto 
love or goodness, is the great principle of our inspira- 
tion, where God's paternity and human fraternity are 
the fountain of filial and brotherly affection. This is 
16 



36' 



the spirit that prompts the Order to movement. That 
spirit, as truth or doctrine, informs the mind and directs 
it in devising what love prompts to do. And the or- 
ganized body, embracing each and all the members in 
the Order, is the embodied power and energy of practice 
in accomplishing the results which love prompted and 
truth devised. Our Ritual, including all the forms and 
ceremonials of the Order, embraces these great abstract 
principles in understandable and practicable instruc- 
tions, and makes them more readily assimilable by the 
hearts and minds receiving them. And thus received 
and assimilated, those instructions become the life-tide, 
as it were, that courses through all parts and portions 
of our entire organism ; and the uniting and energizing 
power which binds us all in perfect accord — making the 
entire Order actively operative and effective as a great 
social, moral, and humane Educator of its members, and 
of all over whom they exert influence. 

§ 11. Odd-Fellowship an Educator. 

Every member of the Order is impressively and early 
taught, that if he has entered our ranks from any per- 
sonal or selfish motive — merely to gain any pecuniary 
benefit or gratify curiosity — he has greatly mistaken the 
character and objects of the institution. Even if he has 
entered it because of its benevolent acts toward those 
in suffering and want, he has not looked high enough, 
nor taken a sufficiently expansive view of its purposes 
and aims. For it is not a mere beneficial society, having 
for its single (or even greatest and most exalted) pur- 
pose the relief of its members and their families in the 
struggles incident to human life. These, it is true, are 
among its objects ; but they are rather means than ends. 
To visit the sick, relieve the distressed, bury the dead, 



ODD-FELLOWSHIP A,N l-DUCATOR. 363 



and educate the orphan, is commanded by our laws, and 

these deeds are among our imperative duties. But, 
although they are the frequent and almost daily minis- 
trations of Odd-Fellowship, they constitute but a tithe 
of the intrinsic merits of our Order, and are but the 
rounds of that ladder by which it would have its votaries 
rise to yet higher planes of virtue and excellence. Its 
great aims are, to improve and elevate the character of 
man — to imbue him with broader and higher concep- 
tions of his capabilities for good — to enlighten his mind 
— to enlarge the sphere of his affections — in brief, to 
lead man to the cultivation of his true fraternal rela- 
tions, designed by the Great Author of his being. Itis 
thus presented as a great educational institution, in 
which he may be taught and exercised in his social, 
moral, and humane duties, as a member of the Order and 
as a member of the great family of man. 

Being based on our simple humanity, Odd-Fellowship 
receives every member as a human being, and aims to 
develop all that is manly and humane in his nature. 
Passing by the peculiar relations which he may bear to 
family, to church, and to state, and his individual opin- 
ions in philosophy, theology, and politics, it receives and 
regards him wholly as a member of the great human 
race, who acknowledges God to be the Creator and 
Moral Governor of the universe, and the Father of all 
men. It first receives him into the smaller, inner fam- 
ily, the Lodge, as a brother who is to be there instructed, 
educated, and trained in the knowledge, duties, and vir- 
tues peculiarly required by the greater family, the 
Order; and as a preparation for, and introduction to, 
those similar but more extended duties and obligations 
which he owes to the great family of man. Considering 
him in this light of pupil and ward, it makes certain 



364 THE odd-fellow's manual. 



requisitions, and lays certain obligations on him, and 
imparts to him peculiar instructions, and exercises him 
in specific duties, that it may thus accomplish the great 
purpose and aim of its mission to, and in, and by him. 

For instance, it requires a certain development of his 
manhood — physical, intellectual, social, and moral — that 
he may be a suitable, capable, and willing subject of its 
instructions and labors. He must also have attained, 
and not exceeded, a proper age. If too young, he would 
lack vigor, endurance, and experience. If too old, he 
would be wanting in docility, energy, and ability to 
profit, and so to become useful. He must, likewise, be 
in general good health, and have such use of his mental 
and bodily faculties as will justly entitle him to reci- 
procity of aid and support, and qualify him for his fair 
share of labor in the field of general benevolence. He 
must be in such employment or worldly circumstances 
as will probably enable him to provide a living for him- 
self and family, and enable him to contribute his proper 
proportion to the funds of the Order. He must pos- 
sess a good moral and social character, and bear such a 
reputation in community as will probably make him 
a desirable companion in labor, a ready recipient of the 
Order's instructions, and a credit to the Fraternity. 
And he must have sufficient faith in God to realize that 
He is the Moral Governor of the universe, and the 
Father of human kind, that through such faith he may 
feel the responsibility of his obligations, and have the 
necessary zeal to labor and to endure in our great and 
good cause. Such are our principal requisitions, and 
the reasons on which they rest. 

In accordance with these requisitions, are the obliga- 
tions which-Odd Fellowship requires each member to 
assume. As he asks to be trusted and confided in, he 



ORGANIZATION NEEDED. 365 



must prove himself to be trustworthy. As he is to re- 
ceive aid and support when needed, he is obligated to give 
them in return. And in like truly fraternal and honor- 
able reciprocity, he is obligated to perform all his duties 
as a brother, in all offices of mutual aid and relief, in all 
our mutual instructions by precept and example, and 
in all our mutual exercises of watch-care and discipline, 
whether in our assemblies or in our intercourse with 
the world at large. And these obligations he is expect- 
ed to discharge, without neglecting any other duties 
which he may owe to himself or to others — to his coun- 
try or his God* 

§ 12. Organization Needed. 

Without the binding force of some such requisitions 
and obligations, there could be no organization, no 
government, no regular and reliable means and re- 
sources for well-doing, and no certain aud systematic 
provision for aid and relief. In this material world, an 
organized body is indispensable for the operations of a 
human spirit and soul. Aud an embodiment or organ- 
ism for the effective application of principles and pre- 
cepts, is just as necessary. Steam, in open space, be- 
comes mere vapor, and is dissipated in air, or condensed 
into drops of water. If shut up in a boiler, without 
machinery on which to act, it either becomes inert by 
cooling down, or injuriously bursts its prison, or escapes 
in uselessness. So doctrines and precepts, however 
true and good, must not only be systematized so as to 
be readily understood, but must also be embodied in 
some person, or some organization of persons, before 
they can be reduced to practice and bear proper fruits. 

It was thus with the principles which constitute our 
Odd-Fellowship. The great doctrines of the Divine Fa- 
30 



366 THE ODD-FELLOW ? S MANUAL. 



therhood and human fraternity, and the resulting pre- 
cepts of corresponding obligations and duties, needed a 
new and different embodiment or organization, to eluci- 
date them more beneficially, and carry them out farther 
into much-needed practice, and thus make them more 
widely and generally effective. There were churches, it 
is true, which held the doctrines and enforced the pre- 
cepts, on and for their own members, to a certain extent. 
But as a majority of those who most needed their appli- 
cation were outside of the churches, or could not be 
reached by them, other associations and measures be- 
came necessary. Accordingly, as we have seen, societies 
were, organized in Europe ro meet these wants. But 
in these United States, prior to 1819, there were no 
such organizations (aside from the Masonic, which did 
not clearly enunciate the doctrines, nor fully supply the 
want) — or if there were, they were too restricted or in- 
efficient to meet the increasing necessity. Odd-Fellow- 
ship, of which a branch had just then been transplanted 
from England, seemed to be demanded for this office ; 
for, reasoning by u the logic of events," it shortly throve 
apace, and soon grew strong enough to go alone, to en- 
large and improve its mission, and to work out its sep- 
arate destiny in this new field of human want and be- 
nevolent labor. 

Of course, improvements in the teachings, and prog- 
ress in the workings of the Order, have been gradual, 
and were attained through the increased enlightenment 
of the minds, and elevation of the moral standards, of 
the members successively admitted. Each instructed 
class, as it were, improved the lessons taught and the 
practices enforced, one step or grade beyond their prede- 
cessors. And to these successive advances they were 
steadily pointed and urged by a few among the earliest 



USES OF SECRECY Itt TEACHING. 3G7 



members ; who, like our veteran and venerable Grand 
Corresponding and Recording Secretary, James L. 
Ridgely, saw from the beginning the immense moral 
capabilities of the Order to improve and elevate the 
character of its membership. Under the unceasing 
efforts and influences of Brother Ridgely and his noble 
associates, its educational capacities were enlarged and 
increased, and kept steadily employed in the pathway of 
onward and upward progress. 

§ 13. Uses of Secrecy in Teaching. 

The lessons taught at initiation and in conferring de- 
grees, in charges of various kinds, by signs, emblems, 
and the meanings of regalia and decorations of Lodge 
and Encampment rooms, and by significant ceremonies 
in opening and closing, constitute, as a whole, the prin- 
cipal secrets of the Order.* 

All these enter into and constitute the instruction of 

* The other secrets belong, rather, to individuals and families ; 
but are confided to the' sacred keeping of the Order — as, applica- 
tions for membership, of aid and relief of members and their 
families, of special charities in and out of the Order, and of the 
discipline of members. These secrets of individuals and of fami. 
lies, should be held equally sacred with those of the Order. And 
of both, so long as they do not improperly conflict with or injure 
the rights of others, no one has any moral or social right to in- 
quire into them, much less betray or expose them — no more than 
he has to steal the money or other property of the Order, or of 
individuals. And all who thus aid or countenance any surrepti- 
tious procuring and publishing of secrets, which are neither the 
purloiner's nor the public's, are guilty of dissocially corrupting 
strict moral honesty at its fountain — of familiarizing the com- 
munity with stealing mental and moral possessions, only to make 
them worthless to all ; while they especially deprive those de- 
pendent on these secrets of the immense benefits which this 
" deed without a name " intercepts and destroys. 



368 THE odd-fellow's manual. 



brethren and sisters, and are so conducted and commu- 
nicated as to produce the most solemn and salutary im- 
pressions on the mind and heart. They are also fre- 
quently (as much as possible, continually) impressed 
upon the memory, so that all that the member sees and 
hears in Lodge and Encampment, shall remind him of 
duty and obligation, and stimulate him to improve- 
ment and progress. 

The substance of these teachings — every idea they con- 
vey — we do not hesitate to declare openly to the world, 
in our periodicals and public addresses. But the pe- 
culiar language in which our Eitual clothes them, the 
manner in which they are unfolded, the uses of regalia, 
emblems, etc., by which, the lessons are illustrated and 
enforced for remembrance and practice, these are secrets. 
Our singular ceremonies, illustrations, and scenic repre- 
sentations render these solemn truths more impressive 
than any mere declamation could do — sink them deeper 
into the soul, there to become the inner springs and 
motive powers of life. We know that truths thus de- 
livered and unfolded, are made more interesting, more 
lasting, than if calmly read from a book in any ordinary 
assembly. Calm, intelligent members who have wit- 
nessed many initiations, strive to attend each new ini- 
tiation, and, delighted by the appropriate ceremonies, 
they will listen attentively, for the twentieth or fiftieth 
time, to the same lectures and charges thus delivered, and 
will speak enthusiastically of the ennobling sentiments 
so taught, when they would hardly go a second time to 
any ordinary gathering, to hear that same Eitual recited 
by the best reader in the land! Why? The reason is 
plain. Because the jewel would be without the enhance- 
ment of its peculiarly appropriate setting — the picture, 
without its choice frame and position in light to exhibit 



USES OF SECKECY IN TEACHING. 3G9 



its eminent beauty — the. story, or the song, without its 
accessory illustrations and inspiriting accompaniments. 
The same is true of our peculiar modes of transacting 
business and conducting social intercourse; but not in 
so great a degree. They must be appropriate, or they 
would not interest. And they must be properly used, 
or they would repel in disgust, instead of attracting the 
brethren, and especially the most moral and religious 
portion. For our secrecy is not in the doctrines and 
precepts thus taught. These are inculcated in numer- 
ous forms and ways, by pulpit and by press, in lecture- 
rooms and private parlors. The secrecy is wholly in 
the peculiar forms and accompanying illustrations ; and 
the investing charm of our Order is found, greatly, in 
its privacy — in the secrecy with which our rites are sur- 
rounded, and kept from the gaze -of the uninitiated. 
For it is a fact that human nature, even in its best 
earthly estate, loves mystery. It is sought and practiced 
by child and adult, male and female, saint and sinner; 
by some more than by others, and frequently most by 
those loudest in condemning it. If phrenology be cor- 
rect, there is a special organ for its exercise; and 
whether it has an organ or not, the love and practice of 
mystery is one of the propensities or faculties of our 
nature, and has its uses and abuses like all others; and 
those uses are beneficial, as the abuses are evil and in- 
jurious. And to this secretiveness or love of mystery, 
the privacy of our rites and ceremonials, and our secret 
emblematic and scenic instructions, powerfully appeal 
for good, and for good only. And they meet a strong 
and enduring response, in nearly (if not quite) every 
case, for good also. The secrecy in which we hold our 
rites has great utility also, not only in impressing 
our lessons on the minds of members, and attracting 
11* 



370 THE odd-fellow's manual. 



them to our meetings, and inciting them to the more 
faithful performance of their duties as men and as Odd- 
Fellows ; but, also, by attracting to our Lodges those 
who are without our pale, and thus steadily increasing 
the number of our fellow-laborers in the great field of 
human benefaction. 

§ 14. Divine Secret Teachings. 

Not only is there no wrong nor even cause for sus- 
picion of evil in this secrecy, but there is in it a grand 
accordance with the works and ways of our heavenly 
Father Himself, in His teachings in creation and provi- 
dence, as He gradually unfolds and reveals them to our 
race. Not only in God's immediate or direct providen- 
ces, but in our human agency as part of His general 
providence, nearly every great lesson begins in profound 
secrecy. Let all who consider secrecy to be evil in itself ' 
consider this great problem. No text in the Bible con- 
demns secrecy in itself considered, or regards it alone as 
proof of evil intent or action. Not one. On the con- 
trary, the whole plan of human redemption, the Gospel 
and its purposed salvation, is spoken of as a " mystery 
(secret) hid from the ages," and revealed only " in these 
last days." We are also informed that "secret things 
belong to the Lord our God, but those things which are 
revealed belong to us and to our children forever." 
Howbeit, those revealed things were once secrets, and 
even some things now "revealed unto babes," are yet 
" hidden from the wise and prudent." Says the Book, 
without which, in the Lodge, no Lodge-meeting can be 
held: "In the beginning the earth was without form 
(chaotic) and void (empty), and darkness was upon the 
face of the deep." In that silence and under that dark- 
ness was secrecy which no eye saw, no ear heard, no 



EXTENT OF FELLOWSHIP. 371 



mind apprehended, save the Omniscient. In the silence 
and secrecy of that emptiness, God's creative and reveal- 
ing Spirit brooded on the face of the waters until the 
first-born of creation came forth at the omnific word, 
"Let there be light!" Until then there could be no 
revelation of the material things or processes of this 
world. And the mode followed in this " beginning" has 
been generally pursued in all the succeeding ways and 
workings of God unto the present time. The keenest 
pryings of human curiosity have not been able to expose 
the hidden powers imparted to nature in its varied pro- 
ductions. " Science, falsely so called," may boast that it 
has tracked to their primal beginnings the plant, the 
insect, and the animal, and that it has laid bare the ori- 
gin of their creation. But the microscopic cell or the 
animalculine jelly-particle would always have remained 
a cell or a particle had there not been back of it, or 
within it, a hidden mysterious power with secret process, 
a hidden wisdom witli secret skill, a hidden goodness 
secretly to furnish nutriment, secretly to increase its 
form and push it forth in growth, secretly to fashion it 
in beauty, secretly to balance its parts and faculties in 
symmetry, and secretly to direct and conduct it to its 
destined end. These no human search can find, no 
human science know — they are secrets. And in such 
wise and beneficent secrecy does our Heavenly Father 
begin all His creations and productions in nature. And 
all along His course, in all stages of growth and pro- 
gress, He maintains the same secrecy, the how being 
concealed, and the result, only, revealed. And this 
divine secrecy of devising and doing is perpetuated and 
renewed in the birth of every animated being and in the 
production of every vegetable germ. 

The same secrecy is found in the divine teachings as 



THE ODD-IELLOW S MAXTAL 



to the growth of races and nations, and the rise and 
establishment of their governments and institutions. 
The real beginnings are secret, hidden from even the 
hnman minds used as agents, in whom He workr 
will and to do of His good pleasure." They may know 
when thev were first conscious of feeling and thi: 
bnt can hardly imagine when and how God began 
within them to awaken them to plan and to perform- 
All such beginnings are secret, perhaps hidden away 
back among the omnific springs of divine creation, in 
that "beginning" when time itself began. Xor are 
these the only secret instructions of God. All along 
the pathways of the growth aud progress of nations, dis- 
7:011s. and institutions, secret influences come flow- 
ing in, mysterious impulses feed human energies, has- 
tening them onward and increasing their power and 
operations, until the human agents learn that Gods will 
has been done in and by them. The histories of the 
Patriarchal dispensation, beginning with the call of 
Abraham — of : nation, full of yet unre- 

vealed mysteries — of Christianity, with its wonderful 
transformings going on all around us — all are evidences 
of the secret influences by which God teaches the 
erations of men. 

Turning from Divine to human providences, as such, 
we find that our Heavenly Father has made similar 
secret beginnings necessary to human advancement. 
Nearly every uew invention, and system, and institution 
originated in the silence aud secrecy of thought, and 
was developed and matured in secret meditation, and 
frequently was put into experimental operation in some 
retreat secret from the busy world. Thus, Benjamin 
Franklin, accompanied only by a lad, stole out of Phila- 
delphia on June 15, 1752, to meet an approaching 



TEACHING BY PRACTICE. 373 



thunderstorm ; and, at what is now the corner of But- 
ton wood street and Eidge Avenue, he secretly performed 
his great experiment of drawing lightning from the 
clouds bv means of a kite — thus demonstrating light- 
ning and electricity to be the same. The world now 
benefits by that secret experiment, improved upon by 
Dr. Priestly and Professors Henry, Morse, and. others. 
Many secret councils were held by Protestant Reformers, 
and also by our Revolutionary heroes and sages, in 
devising their plans of reform and revolution. With- 
out such secrecy in planning and. executing, it is hardly 
possible they could have succeeded. 

But, it may be said, many of these mysteries and 
secrets have been made known, and many others will be 
revealed. True ; but it was only when the purposes of 
secrecy had been gained, and men been prepared to 
profit by the revelation. Even so, reverently speaking, 
is it in Odd-Fellowship. Its principles, its precepts, its 
modes of relief, its legislation and proceedings generally 
—all these are freely made known for the information 
of the world. But the peculiar process by which our 
members were indoctrinated so impressively, and the 
means of recognition, by which we are enabled to know 
each other and to work together so effectively, these 
may not yet be published. They are most useful and 
beneficial as secrets. When the world at large is pre- 
pared to receive and profit by these— and not sooner — 
we hope that all members of all churches and associa- 
tions will become Odd-Fellows. 

§ 15. Teaching by Practice. 

But as teaching by example is more effective than 
teaching by precept, and as training has a greater form- 
ative power on character than mere inculcation, Odd- 



374: THE ODD-FELLOW'S MANUAL. 



Fellowship requires its members to exercise themselves 
in the personal performance of the duties it enjoins. 

Seneca and other ancient philosophers taught excel- 
lent morals and systems of philosophy for the guidance 
of their followers ; but no church or similar organiza- 
tion was ever based on their teachings; no pupils and 
believers were ever united into a band, continuing 
through successive generations, bound not only to teach, 
but to do their precepts. They failed to add example to 
precept — to illustrate by their lives the instructions 
they furnished, and to require doing as well as believ- 
ing — practicing as well as professing. Consequently, 
their systems are preserved only in books, while other 
systems, deemed less wise and less noble by their refined 
and cultured countrymen, are yet widely living in the 
hearts and lives of millions. So Odd-Fellowship has 
not merely a name, but a life. It is living and actual 
in deeds which accord with its teachings ; for it requires 
of every member self-control and self-direction — subju- 
gation of passion and appetite to reason and the moral 
powers — self-abnegation and self-sacrifice for the good 
of others — deeds of mutual aid and effort in seasons of 
distress and danger — acts of beneficence to the poor, 
the sorrowing, and the suffering — charity in feeling, 
word, and deed to all who need it, as well as all who 
deserve it, without regard to nation, party, or sect — aud 
kindly forbearance and toleration in all those beliefs 
and opinions wherein men cannot (or think they can- 
not) agree, as well as hearty co- working in all good 
wherein men are agreed. These are some of the exer- 
cises by which members are trained into a fuller devel- 
opment of their manhood, their humanity, their fra- 
ternity in "Friendship, Love, and Truth," and their 
childlike and exalted "Trust in God." And all our 



TEACHING BY PRACTICE. 375 



business and debates in lodge and encampment meet- 
ings ; all committee work, watching with the sick, 
visiting bereaved families, and dispensing aid abroad; 
all labors to reconcile the differing and restore the 
alienated or the fallen, and even our social recreations 
and public ceremonials, have their influences in this 
onward and upward direction. And this training — 
these exercises in our precepts — are not designed to be 
limited or restricted to the Lodge or the Order. That 
is only its' primary school, and this its mere field of 
apprenticeship. These deeds of duty and exercises in 
the development of human character are to begin in 
the Lodge and Encampment, and to extend throughout 
the Order, and to end only when there is no more dis- 
tress to relieve, no sorrow to assuage. For our guiding 
faith is, not only that all Odd-Fellows are our brethren, 
but that all mankind are brothers; for our God and 
Creator is the Father of all. Odd-Fellowship, therefore, 
directs, not that we exercise ourselves in relieving dis- 
tressed Odd-Fellows only, and in visiting and watch- 
ing with sick Odd-Fellows only, and in burying the de- 
ceased of our Order only, aud in educating the orphans 
and aiding the widows of Odd-Fellows only; but the 
teachings of our ritual extend these duties away out — 
out — to the utmost extent of our ability and influence. 
The Lodge or Encampment is only a small family 
within the larger family of the Order; as the Order 
itself is only a large family within the still larger 
human family. Nor are we to so expand our sympa- 
thies to the circumference as to forget or neglect its 
most important center. The instructions and training 
of the Lodge are also designed favorably to develop the 
home affections. No man or woman can be really good 
who is not good at home as well as abroad. So the 



376 



Odd- Fellow must carry all his principles and precepts 
to govern and guide him in bis duties to his family and to 
his neighborhood. And this" he will do if our teachings 
and trainings have their proper effect on his character ; 
for it is impossible that these humane duties can be truly 
engaged in and rightly performed without making him 
better in every relation iu life — a better man, and 
citizen, and religionist — a better brother, son or parent, 
and husband — a better friend and neighbor. Imbued 
and governed by its principles, he cannot but reverence 
God, respect himself, and love mankind. 

§ 16. Progressive Character. 

The entire history of American Odd-Fellowship 
proves it eminently progressive in character. Though 
the form in which it reached these shores greatly shaped 
its aftergrowth, and fixed upon it its peculiar name, the 
titles of officers, etc., yet its founders were not blindly 
conservative nor hopelessly wedded to precedents. In- 
deed, divine Providence seems to have early constrained 
them to sever connections with the parent Order, and 
adapt the new institution to the genius of our govern- 
ment aud the wants of our people. Tbe high moral 
position taken by the G. L. II. S. in 1825 (high and 
strange, as compared with the social usages of that day), 
in banishing all refreshments, save water, from Lodge 
meetings, was but a presage of its future course. It was 
followed by the interdict of meetings on Sundays to 
deliver degree lectures — a custom derived from Eng- 
land, which not only brought much odium on the Order, 
but caused divisions and strifes in families, on account 
of religious feelings and church attendance. The with- 
drawal from the Manchester Unity released us from any 
further responsibility for these and similar usages. A 



PROGRESSIVE CHARACTER. 377 



complete and unobjectionable ritual followed; and, in 
due time, all lotteries, gift enterprises, etc., in the 
name or aid of the Order, were forbidden ; and the 
interdict of intoxicants was extended to exclude them 
from all balls, festivals, etc., where the Order had con- 
trol. 

Increasing love of learning also became manifest in 
the establishment of libraries and reading-rooms in 
cities and large towns, where halls of the Order fur- 
nished facilities. Schools, homes for orphans, and 
asylums for widows and decrepit brethren, are in course 
of erection and establishment, and others are projected. 
And numerous mutual aid societies have arisen spon- 
taneously, to furnish more liberal pecuniary aid to 
bereaved families. 

But probably the greatest progressive movement yet 
made by our Order has been the admission of women, 
as Daughters of Kebek'ah, and the institution of 
Kebekah Degree Lodges, where their labors and in- 
fluence cau be brought directly in aid of our benevo- 
lent efforts. The measure is yet in its infancy ; its full 
extension has hardly been reached, nor its connection 
been defined, nor its modes and operations fully devised; 
but it is launched beyond recall on the tide of experi- 
ment, and must ere long find its course and bearings, 
and result in success. 

All these improvements in devising and operating 
show the progressive character of our institution, not 
only in the increase of its members and resources, and 
in its extension to Australia, Germany, Switzerland, 
and South America, but in the improvement of its 
teachings, its educational methods, and the increase in 
its ways and means for well-doing. It thus gives assur- 
ance that its progress will continue, so long as the same 



378 the: obp-fellow's manual. 



principles inspire and the same nobie aims incite its 
labors. For no merely human institution in the land 
(if in the world) has grown more/or faster, in conform- 
ing its life and outward features to its inward principles, 
than has the great and increasing body of Odd-Fellows. 
No one of them all has more effectually crystallized 
its divine precepts into visible and palpable evidences 
that the inward spirit has been obeyed in the outward 
practice. 

But not only has Odd-Fellowship wrought within 
its own borders, but it has generated and warmed into 
being most, if not all, of the numerous societies and 
orders that are now lessening the ills of their members, 
by systems of mutual aid and relief. Our example and 
our successes have started them to action, and our prin- 
ciples, system, and government have been largely 
copied, but seldom improved upon, by them. And 
when Masonry in many Northern States wilted and 
shriveled before the fierce storm which raged against 
"secret societies," the deeds of Odd-Fellowship first 
rose above the rolling mists and clouds, and gradually 
hushed the tumult, and permitted time and space to 
recover from the indiscriminating condemnation of 
political and religious intolerance. And not only in 
this land, has its influence been felt, but abroad it is 
absorbing other Orders, by the superior excellence of 
its ritual and purity of its morals; by virtue of which, 
also, it is now creating a desire among several Orders 
in Britain to conform their practices in Lodge meetings 
to our improved standard. We are thus led to hope for 
the removal of everything which now divides Odd-Fel- 
lows elsewhere, and especially of all practices which 
impair their morals or efficiency. 



LOGIC OF FACTS AND FIGURES. 379 



§ 17. Logic of Facts and Figures. 

In addition to statements in the close of Chapter I., 
Part First, and "the logic of events" of § 5, jnst 
given, we give below the expenditures for the relief of 
members and families, and for the burial of deceased 
brothers and sisters; also, the increase of receipts and 
members of the Order, for the years named, as furnished 
by Grand Secretary Ridgely. 

Decades. Revenue. Relief. Initiates. 

1830-1839 ,.... $327,935 (No record.) 18,060 

1840-1849 4,933,492 1,864,115 179,754 

1850-1859 12,951,453 6,064,397 234,252 

1860-1869* 13,111,133 4,846,518 228,193 

The following supplements the foregoing, and shows 
the increase of each year since 1869. The reports for 
1872 and 1873 give imperfect returns of the Rebekah 
Degree Lodges, many having failed to report. Besides, 
there are Rebekah Associations where no Lodges have 
been instituted, which collect and disburse considerable 
sums in good work, both in and out of the Order. 
These, also, are not included in Brother Ridgely's reports. 

Years. Lodges. Initiations. Members. 

1869 3,473 41,183 268,608 

1870 3,867 46,309 298,637 

1871 4,292 49,257 327,877 

1872 5,045 59,250 385,048 

1873 5,486 57,454 414,815 

In 1872 there were 41 Grand Lodges, 3G Grand En- 
campments, 158 Rebekah Degree Lodges, 1,393 Sub- 

* During the great civil war, many Lodges and Encampments 
were compelled to suspend, and not a few lost everything by 
the ravages of contending armies. 



380 the odd-fellow's manual. 



Encampments, and 73,963 Encampment members ; and 
in 1873 there were 46 Grand Lodges, 36 Grand Encamp- 
ments, 512 Rebekah Degree Lodges, and 1,512 Subor- 
dinate Encampments besides the above. 

Years. Revenue. Relief. 

1839 $2,347,073 86 $760,429 54 

1870 3,060,569 01 952,560 27 

1871 3,310,009 53 1,092,095 42 

1872 4,297,841 24 1,503,471 40 

1873 4,434,001 08 1,504,056 72 

In 1872, by Rebekah D. Lodges. . 516 70 

In 1873, " " " . . 3,550 33 

It is estimated that of the revenue not expended for 
relief, about seventeen per cent, is added to capital, and 
the balance is expended in current expenses for meet- 
ings, furnishing, and general benevolence. 

§ 18. Beyond the Order. 

In addition to these large sums expended, and the 
amount accumulated for future use, we again remind 
you that 

" What's done we partly may compute, 
But know not what's " prevented. 

Under our wise and humane system of relief before 
utter want, what we prevent is far greater than what we 
cure. 

We also ask consideration, in that our benefits to our 
Fraternity are also benefits to the community at large. 
The meandering brook waters not only the banks on 
each side, which are in immediate contact. The margin 
is connected with the wide field beyond, and the drops 
taken up by the banks are passed, by absorption and re- 



LOGIC OF FACTS AND FIGURES. 381 



absorption, from particle to particle, till a wide-spread 
green shows that the beneficent supply has extended far 
from the gurgling stream. And the evening dews and 
the morning mists, rising from the bed of the brook, 
float far away, over meadows and fields on each side, 
imparting refreshing and verdure as from on high. 

So with onr benefactions. Members saved from want 
are not only kept from being burdens on the public, but 
are thereby enabled to give aid and support to kindred 
and to neighbors, far and wide around them. Nor only 
so, but aided thus, many acquire substance, and become 
contributors in taxes and revenues to the public funds, 
to the corresponding relief of other tax-payers. It is the 
same with our educational benefits. Whatever improve- 
ment our Order can effect in the mental ability, the 
social disposition, the moral character of a member; 
just so far has our secret instruction and training 
added to the character, and social and moral -worth of 
the family, the church, and the community, to which 
he belongs as well as to us. 

This general mutual dependence of each, on all, and 
all on each — this interlacing of sympathies that wind 
around all hearts, and moral interests that weave into 
one web our entire humanity — needs more consideration 
by the world outside our Order. Odd-Fellowship, when 
it shall have united its fellow-workers, and brought into 
its fold more of the humane and benevolent still outside 
of its ranks, may yet add to its triumphs, that it has 
fully unfolded this science of human dependence and 
inter-dependence, and brought the world to see, to feel, 
and to do duties which the Fatherhood of God and the 
Brotherhood of man requires of every mind, and heart, 
and hand. Then will it be fully realized that the en- 
tire race is as the individual, where, "whether one 



382 THE ODD-FELLOW'S KAHUA1V. 



member suffer, all the members suffer with it; or one 
member be honored, all the members rejoice with it" 
Then — tlten^ indeed, will have arrived that period when 
the chain of human bondage shall be broken, and the 
tears and woes of this world be submerged by the heal- 
ing tide that shall flow from the fountain of benevo- 
lence and peace. Then one law shall bind all nations, 
and that law will be the law of Universal Brother- 
hood. 



APPENDIX A. 



$ungB unit (DitBH. 



No. I.— DEDICATION ODE. 



CEPHAS. 




^mjjm 



V-V-y* 



1. " In God we trust !" was sweetly sung By every " Morning Star" on high — "J» 



m 



a=zrt=fe = N ; fc = N--t5 



g±=i^ 



J^-Jj- 



rr t-*- n 



N-K-K 



-K-K-K 



2. "In God we trust !" the golden Sun And silver Moon yet seem to say; And 






zr 



iife 



3. " In God we trust !" the builders said, And deep in earth they sunk the wall ; In 

■S> 



^ 



hA^-^-^-^-V- 



'-' 



VV^- 



V-V- 



fc-T 



^^ rrm ^ ^^ 



7AP?- 



W-J-Ut 



God ice trust!" right gladly rung From " Sons of God," in loud reply— When out from 



^^^^ P^ 



lillion Stars, that round them burn. Repeat the anthem night and day, And still our 



p zm$mgm m&m \ 



Hope the corner-stone was laid, And raised the buflding over all. No ac-ci- 

s 






383 



;84 



THE ODD-FELLOW S MANUAL. 



$m 



■*r-V-*r 



I 



^^Si 



H 



cha - os systems rcUed, And earth, wrapped 

From darkness, light, in rosy youth, in her clouds oi 



-r^-Nr 



N S N 



N N N N K - 



I 



3± 



^^Jvvvi 



♦+ 



*- 



! 



earth— from hill and vale, Where foot doth tread, 

From all that live, and breathe, and move, or waves a 



-*-*- 



N N N 



we 



S35 



-fr-N-*-r* 



-9+ 



*. >J s 

dent has marred our trust — Complete our Hall, 

No loss of life drawn forth regret — it is but 

N N N N N k 



m 



0' 00004 



2d ending. 



gold, 



woke to "Fkh 



up, Love, and Truth." 



m 



Mi 



sail— Re - sponds with "Friendship, Truth, and Love. 



^ 



i 



¥ 



just That it to Thee we ded - i - cate. 



m 



*-\9*~+\i 



fC 



ife^e 



t — &- 



4. Here may we with Fidelity 

In Covenanted Love relieve, 
And Friendship with Remembrance be, 

Till Truth her sovereign power give. 
May Hospitality here reign 

With ToLi-R.Vi ion's kindly love, 
And Faith each pilgrim soul sustain, 

Until we reach Thy Tent, above. 



"In Thee we trust!" and thus to Theje 
We offer all — for all is thine! — 

That Thy co-workers we may be 
On earth, in word and work divine. 

When brethren want, or death lays low- 
When orphans cry in helpless youth- - 

When widows weep in cheerless wo — 
Oh. grant us -'Friendship. Love, and Truth!" 



APPENDfX A. BONGS AND ODES. 



385 



H 



No. II.— CLOSING ODE AT DEDICATION. 

BY A. B. QB08B. 
MIRIAM'S SONG. 



i 



*1r 



P 



1. Sound the glad chorus! Let praises a- rise, 
Air — Solo. Animato. 



In works of our Or-der, to 



- IL Air — fcOLO. Animato. 



2. Welcome, Odd-Fellowship ! Praise to the Lord ! His love is its buckler, His 



9Msfc 



I 



Chorus. 



£ 



m 



-R rcr rto 






I 



£ 



w 



f ^fa ^ fflS l 



g W ^V-^ 



God in the skies. Sound the glad chorus! Let praises a -rise, 



I 




SEH3: 



-*-* 



Vt7 

Truth is its 



1 Chorus, 

sword. Welcome, Odd-Fellowship 



dt- 



Pi 



PTr~P" 



P 



ES3 



* ^ J ' J T 



» • » » — *- 



=t=r 



£=: 



^=z 



•p-nPT? u ^ y 



J^-VL 



^^ 



^m 



§ 



v=t 



s^p* 



works of our 



+—0 

Or-der, To 



God in the skies. Sing! for the light of His 



I 



££ 



i 



T7 » • f f E — #- 



^T^"g=?=^ 



3 



V— I- 



^=U-V-V- 



love is its buckler. His Truth is its sword. 



Brethren raised up from dc 



f=S±^=f=f: 



V— s— *—</- 



^ ^ffigg^ 



¥v-v 



386 



THE ODD-FELLOW S MANTJAJ ,. 



* 








J " 0' U B 










1 








vsy j &]/"■" 




4 


tJ v * s 


U S ^N N ^ N 




*. ^ Si k. r 


/-" ! _P i ! 


s p n i*. 


it * : n M 


//**> # . * J m a 


0' 0' ■ ' P 


h J * * J J i 






i • • # # l 


J '-09 

truth is ad -vaneing, And darkness and suff'ring are flee-ing a -way; His 

p Jl ~ ... k 


V '* 


!■> H 1 


k. j 1 


VL " m' m * » 




* * * 


fr\ * r, * ~ r i 


0' 


A r * * \ 


v ^ lJ y w j 


J 1 9 


9 \j i r r t 


spair, are its sto-ry, And orphan's pro -tect-ed, its j e\v- el - ry bright; The 

n K h N . . . 


C\'k 0> m 








J'T E» * * * 






K P P m a 


S " 'J V <J ' \ 


0.0 m ■' 




• J 1 * m 


S V S U__y_H/- 


" ■" 


9 


-4—1—4 u_. 



n ^ 






y ft 




« «' « 1*' * « 


jl. '' 


— *f 


r i r C^ i 


fM — 


7 , 


^ ' i L^ P 


v ■ ) 


u 


W !j !j ^ ^ \j 


n ft K ,. k ». . . : 


y -> >NS.N. 


P ^ ^ k. ^ ^ 


C ^ C ^ 


y it s j s 




N ,. K \ p 


f 'Vl m m m -> * _i 






VVrJ 







J 0' 

love, in its warmth, human souls is en-trancing. And Friendship, on earth, is as- 

n 4 


V *+ i»i- * Li 






Vu. " « >> >* 


m %• * L0 




rra j * 


J J * ' 


9 * 9 9*- 


") V \J Y V 


* \j * \ ,J 


'.J , Ti > 


U ' ' y * y ' V ' VV V V ' w 

tears of the widow — from gloom turned to glo-ry, Like the bow on a cloud — grow 


rv- m 


m r m 


•' 0' " 


k J.> r « m m » 


r » ' 00 


J ' ^L 


-* •' y : y 


y \ y l 


/ / Iv y P 


y • y \ 


v y ! L* 




S J * [/ 


" u ^ u 





I 



1 



i* 



I 



S 



23 



"» 

its sway. 



Sound the glad cho-rus! Let 



I 



m 



s 



Sound the glad cho-rus! Let 



m 






Al'l'EXDlX A.- SON' OS AND ODES. 



387 



m 



1 



-h-N- 



-**4 



^=^'— 4^W^ 



s 



3^?f 



praises a - rise, 



[n works of our Or-der. to God in the skies. 







^v-^h 



praises as - cend To God, in the work of the heart and the hand. 




U=^U^MA 



*=±* 



J \j <J .1- 



V-^4^ 



v ^ ^ I 



i 



ff K— : — fc- 



^ 



i 



A— \— K- 



« l J s i- i* =£=l 



-* — N — K 



a 



God in the skies. To God in the skies, To God- in the skies. 

4 * N N J N . . \ 1 N . . . ^ 



m 



t^i — s S N 



^ 



jr—r 



+- J d * J 



m 



heart and the hand. The heart and the hand. The heart and the hand. 



^F5 



^^§» 



388 the odd-fellow's manual. 



DEDICATION ODE. 

BY REV. A. C. THOMAS. 

Air — " Bannockburn." 

Trickling far among the hills, 
Tinkling in the cheerful rills, 
Flowing till the sea it fills — 

Water, evermore! 
Friendship — void of worldly art, 
Baptism of the faithful heart, — 
To our souls thy grace impart — 

Blessed evermore! 

Bursting in the early Spring, 
Beauty to the earth to bring 
Fragrance all abroad to fling — 

Flowers forevermore. 
Love — that in the blossom glows, 
Breathing in each Hnd that blows, 
Ours be lily* and tht rose,f 

Blessed evermore! 

Buried 'neath the wintry sheen, 
Springing, clothed in living green, 
Golden in the harvest-scene, 

Wheat forevermore ! 
Truth — of heaven's own glory born, 
'Reft of thee, how sad, forlorn ! — 
Welcome waving, vital corn, 

Truth forevermore! 

Thus in Water, Flowers, and Wheat, 
Friendship, Love, and Truth repeat, 
All the virtues here we greet, 

Banded evermore: 
i r et in Charity shall men 
Sound the noblest praise again, 
Ana the angels shout Amen, 

Blessed evermore. 

• Purity. t Affection 



ArPENDIX A. — SONGS AND ODES. 3S9 



ODE.— LAYING A CORNER-STONE. 7s. M. 

BY MRS. FIDELIA W. GILLETT. 

Gather'd now, from far and near, 

On this sacred spot we stand, 
Bound by everlasting Truth, 

Heart to heart, and hand to hand, 
Lay we here this Corner-stone 

Of a Temple yet to be, 
In the spirit of that Love 

That, our God, binds all to Thee. 

May we build, as we have laid, 

Fair, and strong, and firm, and sure — 

Stone on stone, and arch on arch — 
« Wildest storms 't will then endure ; 

Like the Temple Friendship rears 
In each faithful brother's heart, 

Where the needy and the poor 
Have a shelter and a part. 

LAYING A CORNER-STONE. C. M. 

BY REV. D. K. LEE, D. D 

Lord, we praise Thee for Thy grace, 

And thank Thee for Thy love, 
And pray the glory of Thy face 

May shine down from above! 

In Friendship, Love, and Truth, we join 

A band of brothers here, 
For works we pray Thou 'It make divine, 

And bless through many a year. 

This Corner-stone our weak hands lay 

A Temple here to build; 
And may it rise complete, we pray, 

And with Thy light be filled. 

[We pour libations on this stone, 

And may Thy dews descend! 
These Flowers are strewn our love to own. 

This Wheat for Truth we lend.] 

May Friendship bright our Temple grace. 

And Love its fountain be, 
And Truth spring up, and crown the place, 

With honors all from Thee. 



;90 the odd-fellow's manual. 



ODE AT LAYING A CORNER-STONE. 

Deep in the quarries of the stone, 

Amid vast heaps of other rock; 
In darkness hid, to art unknown, 

We found this rude and shapeless block, 
Now shaped by art, its roughness gone, 

And fit this noble work to grace, 
We lay it here, a corner-stone, 

Chosen and sure, in proper place. 

Within this stone there lies conceal'd 

What future ages may disclose, 
The sacred truths to us reveal'd 

By Him who fell by ruthless foes. 
On Him, this corner-stone we build, 

To Him, this edifice erect; 
And still, until this work's fulfilled, 

May Heaven the workman's ways direct. 



DEDICATION OF A CEMETERY. L. M. 



BY A. B. GKOSH. 



Our Father, from on high look down, 
And sanctify Thine "Acre" here; 

Bid guardian angels flock around, 
And spirit-brethren, too, draw near! 

Here may our unforgotten dead 

Repose in sleep Thy love has given,* 

And mourning groups be comforted, 
Submissive to the will of Heaven. 

May nature's sighs, at Thy command, 

Here spread the bloom of Hope and Love; 

And evergreens, like Faith's own hand, 
Point fond affection's eyes above — 



Above the frequent darkling tears 
That dim our mortal eyes on earth, 

To where Thy promise-bow appears, 
Bright presage of a higher-birth. 

"For -o lie giveth His beloved sleep." — Psalm exxvii. 2. 



APPENDIX A. — SONGS AND ODES. 30* 



FUNERAL ODE. 

BY REV. A. C. THOMAS. 

Air — Zeuner's "Missionary Chant." 

In earth's cold heart, unsealed afresh, 
We lay our brother low and lone; 

And what he was, while veiled in flesh, 
Shall yet be told in sculptured stone. 

Told it has been, and long shall be 
Within our Temple's mystic walls; 

For Friendship, Love, and Truth decree 
His Legend in our honored Halls. 

The hour shall pass, baptized in woe, 
Which now lifts up its mournful cry, 

And joy shall come with memory's glow 
Of one whose record is on high. 

Then hail — all hail, redeemed from dust 
The soul that now on earth is dumb, 

And welcome, while "in God we trust," 
The rapture of the life to come ! 

REBEKAH AT THE WELL. 

BY REV. A. C. THOMAS. 

Air — " Of a' the airts the wind can blaw." * 

The sick and lone, the sore distressed, 

The dying, clad in gloom, — 
The weary, whose appointed rest, 

Seems only in the tomb, 
Have heard a voice of thrilling tone 

With feelings none may tell, 
And hope and help have sweetly shown 

Rebekah at the Well. 

Not in a cistern, in whose hush 

No type of health we know, 
But in a Fount, whose waters gush 

From living depths below, 

* Or any other suitable air of 8 and 6e. Metre. 



392 the odd-fellow's manual. 



She fills her pitcher, made of clay, 
Transformed to crystal bowls, 

And brings refreshing draughts away 
For sinking, fainting souls. 

With spirit born of Heaven above 

And open face unveiled, 
fler ministry of patient love 

Shall everywhere be hailed ; 
And battle-chiefs the knee shall bow, 

Nor longer scoff nor frown, 
When viewing on her pitying brow 

The radiant Cross and Crown. 

In nighclj-watch and orphan-ward 

She writes her blessed creed ; 
The shroud and coffin oft record 

Her sympathetic deed: — 
And victor-palm and snow-white robe 

Her triumph yet shall swell, 
And celebrate, o'er all the globe, 

Rebekah at the Well. 



DEGREE OF REBEKAH. 8 & 7s. M, 

BY KEV. D. K. LEE, D. D. 

"Man is the glory of the Lord, 

And Woman is man's glory" — 
Said one who spoke the heavenly word, 

And told a heavenly story. 
The glory of His glory, then — 

Most holy while most human — 
The crowning light of God and men, 

The fairest life, is Woman. 

Woman is Heaven's warm heart below, 

This glory we accord her; 
To her with honors bright shall go 

The welcomes of our Order. 
While Woman found a bolted door 

At Athens, Rome, and Mecca, 
Our Temple gates unbar before 

The Daughters of Rebekah. 



APPENDIX A. — BONGS AND ODES. 39.'] 



Tlu v smiles shall make our darkness bright, 

llieir virtues shall defend us 
When evils lie in wait to smite, 

And sinful powers to rend us. 
Our Lodge, around, their hearts shall hold, 

And ring their cheers and chidings, 
As Aaron's robe with bells of gold 

Rang out the heavenly tidings. 

Their prayers shall bring sweet blessings down; 

Their hymns sound our thanksgiving ; 
Their hands our works of mercy crown, 

Their lives exalt our living. 
God, bless woman with Thy love — 

With fairest honors deck her, 
And clothe with beauty from above 

The Daughters of Rebekah! 



SONG.— THE RAINBOW. 

BY MRS. S. J. HALE. 

beautiful Rainbow, all woven with light, 
There's not in thy tissue one shadow of night! 

It seems as heaven open 'd when thou dost appear, 
As if a light vision of angels drew near, 
And sung — "The Rainbow! The Rainbow! 
God's smile is here ! " 

1 think, as I'm gazing thy colors to mark, 
How, over the mountain, where rested the Ark, 
Those saved from the deluge, with wond'ring eye, 
Beheld the first Rainbow burst over the sky — 

And sung — "The Rainbow," &c. 

And thousands of ages have flourish'd and fled, 
Since on the first Rainbow God's promise was read ; 
Man dies, and earth changes; but still doth endure 
7 hat signet of mercy, fresh, lovely, and pure. 
Then sing — "The Rainbow,"' &c. 



394 the odd-fellow's manual. 



FUNEEAL ODE. 

IiT BEV. BB. J. G. FORM AN. 

Aib — PleyeVs Hymn. 

Brother, to thy grave we come — 
Portal of thy heavenly home — 
Hearts, with silent grief opprest, 
Bear thee to thy place of rest. 

Voices sighing through the trees, 
Wafted on the passing breeze, 
Tell us all that life is brief, 
Fading like the autumn leaf. 

Though in the Grand Lodge above 
We remember thee in love ; 
Yet our Lodge has lost thee here- 
'T is for this we shed the tear. 

In the earth we lay thee low, 
Yet upon thy grave shall grow 
Evergreens, like these we bring, 
As our last, sad offering. 

FUNERAL HYMN. L. M. 

BY BEV. D. K. LEE, D. D. 

0, Brothers, travelling hand in hand ! 

On life's long road again we pause, 
And here in grief and mourning stand, 

As one more from our ranks withdraws. 

With us he shared the pains and joys 
That rise along our pleasant way — 

The labor which our strength employs — 
The toil and guerdon of the day 

And now he quits our weary train 
And marches o'er the heavenly heights; 

But we shall walk with him again, 
And share his rest and his delights. 

God, comfort us — our brothers bless, 
While this dear friend Thy love receives 

Raise the sad mourner from distress, 
And gladden every heart that, grieves. 



APPENDIX A. — SONGS AND ODES. 395 



DISMISSION. 
For the close of Social or Public Occasions. 
by a. b. grosh. 
Air 

"Depart in peace ! " ye favor'd few, 

For nigl.t now calls us to repose: 
In pleasant dreams may you renew 

The joys that have our evening closed. 
May Friendship's visions round you press, 

And Love's, more tender, warm each heart, 
To make refreshing, sweet, your rest — 

"Depart in peace! " dear friends, depart! 

'« Depart in peace?" for knowledge here 

Has shed abroad her radiant light, 
The heart to warm — the mind to cheer, 

Through slumbers of the peaceful night. 
And when to-morrow's sun snail rise, 

Oh, be that Truth to practice given, 
Till life shall end — then hoar the voice, 

" Depart in peace, from earth to heaven! " 

FRIENDSHIP, LOVE, AND TRUTH. 

BY JAMES MONTGOMERY. 
[N. B. — This is the earliest Odd-Fellow's Song known as such. 

When Friendship, Love, and Trutb abound, 

Among a band of brothers, 
The cup of joy goes gayly round, 

Each shares the bliss of others: 
Sweet roses grace the thorny way 

Along this vale of sorrow; 
The flowers that shed their leaves to-day 

Shall bloom again to-morrow. 

How grand in age, how fair in youth, 
Are holy Friendship, Love, and Truth! 

On halcyon wings our moments pass, 

Life's cruel cares beguiling; 
Old Time lays down his scythe and glass, 

In gay good-humor smiling ; 



B96 the odd-fellow's manual, 



With ermine beard and forelock gray, 
His reverend front adorning, 

He looks like Winter turned to May 
Night softening into Morning. 
How grand in age, &c. 

From these delightful fountains flow 

Ambrosial rills of pleasure ; 
Can man desire, can Heaven bestow 

A more resplendent treasure ? 
Adorn'd with gems so richly brigut, 

We '11 form a Constellation, 
Where every Star with modest light 

Shall gild his proper station. 
How grand in age, &o. 



APPENDIX B. 



BUSINESS FORMS. 

No. 1. — Application for Initiation and Membership in d Subordi 
note Lodge. 

[Reading, May 1st, 1849.] 
To the Officers and Members of [Salome] Lodge, No. [105] I. 0. 
0. F. of [Pa.] 
Gentlemen : — Having conceived a favorable opinion of Odd- 
Fellowship, and read a copy of your Constitution and By-Laws, 
I ask to be initiated into the Order, and become a member of 
your Lodge. 

My residence is in [South Fifth street,] my age is [thirty-one] 
years, and my occupation that of a [Carpenter.] If admitted, I 

Eromise obedience to the usages and laws of the Order and of the 
odge. 
The Proposition Fee accompanies this. 

Very respectfully yours, [Adam Smith.] 

Proposed and recommended by [Thomas Jones.] 

The Proposition Fee [$3.00J received, and the Proposition re 
ferred to 

Brs. [John Jacobs,] 
Wm. Dare,] and 
Saml. Johnson.] 
Attest: [William Wake,] Secretary. 

No. 2. — Report on Application. 

To the N.G., V.G., Officers, and Members of [Salome] Lodge 

No. [105,] I. 0.0. F. of [Pa.] 

Your Committee to whom was referred the application of 

[Adam Smith] for [state whether membership by card or initiation] 

respectfully report, that we have performed the duty assigned us, 

3^ 397 



►98 the odd-fellow's manual. 



and find the candidate [worthy or unworthy] and recommend that 
he be [elected or rejected] accordingly. 

[If an applicant on Card, state the terms on which he is to be re- 
ceived, if worthy.] 

Respectfully yours, in F., L., and T., 

[Signed by Committee.] 
[Date.] 

No. 3. — Certificate for Degrees. 

To [Berks County Degree Lodge, No. 8, I. 0. 0. F. of Pa., at 

[Reading.] 

This certifies that [Adam Smith] a member in good standing 
in [Salome] Lodge, No. [105,] and properly qualified, having 
been duly balloted for, was, this evening, elected to receive the 
[First and Second] Degrees of the Order. You are therefore 
hereby requested and authorized to confer the same on him, he 
paying you the fees for so doing. 

Witness the seal of the Lodge this [7th] day of [August, 1849.] 

[Salome Lodge Seal.] [William Wake,] Secretary. 

Fees received [50 cents,] and Certificate approved by [Degree 
Lodge, No. 8,] August 10th, 1849. [James Long,] Scribe. 

No. 4. — Certificate of Standing and Grade in a Subordinate 
Lodge.* 

To all whom it may concern, this certifies that [Adam Smith] 
is a member of the Fifth Degree, in good standing in [Salome] 
Lodge, No. [105,] I. 0. 0. F. of [Pa.] 

Witness the seal of our Lodge this [13th] day of [November, 
1849.] [John Brown,] N.G. 

[Seal of Salome Lodge.] 

Attest: [William Wake,] Secretary. 

No. 5. — Application to be admitted into an Encampment. 

["Reading, Nov. Uth, 1849.] 
To the C. P., II. P., Omcers and Members of [Hebron] Encamp- 
ment, No. [8,] I. 0. 0. F. of [Pa.] 
Brethren : — Having read a copy of your Constitution and By- 
Laws, I now solicit initiation into the Patriarchal Order, and 
membership in your Encampment. The accompanying Certificate 
will show my grade and standing in [Salome] Lodge. My resi- 
dence is in [South Fifth street,] my age is [thirty-one] years, and 
my occupation is that of a [Carpenter.] If admitted, I promise 



* To accompany No. 5, or for other purposes that are lawful and proper. 



APPENDIX 13. — BUSINESS FORMS. 399 



to obey the laws of the Order and of the Encampment. Enclosed 
[ Bend the Proposition Fee. 
Very respectfully, your Bro. in F., L., and T., 

[Adam Smith.] 
Proposed and recommended by [Joiin Franks.] 

Proposition Fee [$4.00] received, and the Proposition referred to 
Patriarchs [James Richards,] 

James Wilson,] and 
Levi Wood.] 
[Nov. 16th, 1849.] [John James,] Scribe. 

No. 6. — Application foi % Benefits in Sickness. 

[Lancaster, June 5th, 1850.] 
To the N. G., V. G., Officers and Brethren of [Salome] Lodge, 
No. [105,] I. 0. O. F. of [Pa.] 
Brethren : — On the [10th] day of [May last,] (as formerly re- 
ported to you,) I was prostrated by a severe illness, and disabled 
from following my occupation until [Monday] last. I send the 
certificate of my physician, and the statement of the N. G. of 
Monterey Lodge of this city. I therefore claim benefits for 
three weeks. If granted, please pay to my wife, whose receipt 
will be as my own. 

Fraternally yours, in F., L., and T., [Adam Smith.] 

Physician's Certificate. 

[Lancaster, June 4th, 1852.] 
(Addressed as above.) 

This certifies that I was called to visit Mr. [Adam Smith] pro- 
fessionally, on the [10th] day of [May last,] and found him 
prostrated by a [severe] attack of [bilious diarrhoea.] I have 
attended him from that to the present time, and know that he 
was unable to attend to his usual occupation before [yesterday.] 

[John Fitch,] M. 1). 

N. Grand's Statement. 

(Dated and addressed as above.) 

Having visited Br. [Adam Smith] during his Hlness, [on the 
18th, and again on the 25th of May last,] and being personally 
acquainted with [Dr. Fitch] as a man of honor and veracity, 1 
have no doubt the above statements are correct, and that Br, 
[Smith] is entitled to benefits for [three] weeks, so far as disa- 
bility to labor constitutes such claim. 

Fraternally, in F., L., and T., [James Logan,] N. G." 

[Seal of Monterey Lodge.] 

Attest: [R. Weidman,] Secretary. 

N. B. — Application for benefits to an Encampment is in the same form, 
only changing address, &c. Of course, if the By-Laws of the body applied 
to, requires other or different proof from that given in form above, or if the 
■:ase itself requires other certificate?, the applicant will make the requisite 
changes. • 



400 the odd-fellow's manual. 



No. 7. — Application for Admission by Card. 

[Fort Plain, Nov. 10th, 1851.] 
To the N. G., V. G., Officers and Brethren of [Montgomery] Lodge 
No. [164,] 1. 0. 0. F. of [Northern New York.] 
Brethren : — Herewith I present my Card of Withdrawal from 
[Salome] Lodge, No. [105,] I. O. 0. F. of [Pa.,] and respectfully 
ask to be admitted a member of your Lodge by deposite of the 
same. 

Fraternally yours, in F., L., and T., [A. B. Grosh.1 

Presented and recommended by [L. Fox.j 

Referred to [3 brethren.] 
[S. Keller,] Secretary pro tern. 

N. B. — The application for admission by deposite of Card or Initiation 
into an Encampment is the same, except the necessary change of address, 
and name of the body addressed. 



No. 8. — Petition for a Warrant of a Subordinate Lodge. 

To the [Grand Sire, Officers, and Members] of the Grand Lodge 

of [the United States.] 
The Petition of the undersigned, holding Withdrawal Cards from 
Lodges named opposite to our signatures respectively, and legally 
recognized by your R. W. Body, respectfully represents, that it would 
be consistent with the advantage of the Order, to establish a Sub- 
ordinate Lodge, to be located at in the State of 

Wherefore your Petitioners pray that a Warrant may duly issue 
in pursuance of the Laws of your R. W. Body. 

Dated at this day of 



No. 9« — Petition for a Warrant of a Subordinate Encampment. 

To the M. W. G. Master and Members of the Grand Lodge of [New 
York.] 

The Petition of the undersigned Patriarchs, holding Withdrawal 
Cards, from the legal Encampments set opposite our names, [or in- 
structed in the Encampment Degrees, under commission of ti e Grand 
Sire,] respectfully represents, that it would be consistent with the 
advantage of the Order, to establish a Subordinate Encampment, 
to be located at , in the State of 

Wherefore, your Petitioners pray that a Warrant may duly issue 
in pursuance of the Laws of the R. W. Body. 
Dated at , this day of 



APPENDIX B. — BUSINESS FORMS. 401 



No. 10. — Resignation of Membership. 

[Marietta, Pa., June 3d, 1867.] 

To the [N. G., V. G.,] Officers and [brethren] of [Donegal Lodge] 
No. [129] I. 0. 0. F. of [Pennsylvania.] 

Brethren — I feel constrained to sever my connection with your 
[Lodge] and the Order, and therefore tender this my resignation 
of membership therein. I consider my pledge of honor as binding 
out of the Order as in it. 

Wishing you prosperity in every good word and work, I remain, 
Respectfully yours, 

[Henry Home.] 



No. 11. — Certificate of Resignation. 

[Donegal Lodge], No. [129], I. 0. 0. F., 
June 9th, 1867. 

We certify that Henry Home, being free from all charges in our 
[Lodge] and Order, has resigned his membership in the same, and 
said resignation has been duly accepted. He is therefore no longer 
a member of our [Lodge] and Order. 

In witness whereof we have hereunto set our names and £he 
seal of the Lodge at the date above written. 

[seal.] [Horace Honor, N. G.] 

Attest: [Robert Right, Secretary.] 



No. 12. — Form of Card presented to Wife or Widow of an Odd-Felloto. 

Friendship, Love, and Truth. 

INDEPENDENT ORDER OF ODD-FELLOWS. 

To all to whom these presents shall come, greeting : 

This certifies, that , whose name is indorsed on the 

margin of this Card, in her own proper handwriting, is the [wife] 
of our well beloved Brother who (is) a member of Lodge No. 
held at and working under authority of a Charter 

duly granted by authority of the Right Worthy Grand Lodge of 
the . We therefore recommend her to your Friendship 

and Protection wherever she may be, throughout the world, for 
the space of and no longer. 

In witness whereof, we have subscribed our names and affixed 
the Seal of our Lodge, this day of in th» 

year 

[l. s.] , N. G. 



V. G. 



Secretary. 



402 the odd-fellow's manual 



No. 13. — Order for the Term P. W. 

[Reading, Pa., January 3, 1868.J 
To the [N. G.] of [Donegal Lodge, No. [129], I. 0. 0. F. of 
[Pennsylvania.] Please communicate to Brother [C. C, P. G.], a 
momber in good standing in this [Lodge], the P. W. and E. of th« 
current Term, he being entitled to the same, and oblige 
Yours, fraternally, in F., L., and T., 

[Wm. Smith, N. G.] 
[seal.] 
Attest: [Jacob Jones, Secretary.] 



No. 14.— Order for the A. T. P. W. for a Member, or Daughter of 
RebekaVs A. P. W. 

[Shenandoah Lodge, No. 95, I. 0. 0. F., of the State of New York. 
Utica, July 1st, 1868.] 

To the [Noble Grand] of any [Lodge] of the I. 0. 0. F. 
The bearer [Brother, Patriarch, or Sister (as may be). Name as in 
the card] holding a legal card from this [Lodge], dated the [first] 
day of [July], eighteen hundred and [sixty-eight], for the period 
of [six] months, is entitled to the [A. T. P. W., or A. P. W. of tht 
Deg. of R.~\ for the current year, which please communicate to 
[him]*after due examination — whereupon you will retain or de- 
stroy this letter. 

[seal.] , [N. G. or C. P.] 

, [Sec. or Scribe.] 

N. B. —Have the card signed in your presence. 

, [N. G. or C. P.] 



No. 15. — Certificate for Past Official Degrees. 

[Date.] 
To the D. D. G. Master of [Oneida] District of I. 0. 0. F. of 
[New York.] 

This is to certify that Brother [James Grant] has lawfully and' 
faithfully served the required terms of office [as Secretary, as 
Vice-Grand, and as Noble Grand] in [Oneida] Lodge, No. [70,] 
l. 0. 0. F. of the State of [New York,] and is therefore entitled to 
receive the Past Official Degrees of those several offices ; and you 
are therefore respectfully requested to confer the same upon him 
in proper form. 

Fraternally yours in F., L., and T., 

[James Brown, N. G ] 
[seal.] 
Attest: [Samuel Scribe, Secretary.] 



APPENDIX B. — BUSINESS FORMS. 403 



No. 16.— Certificate, of Past Noble Grand. 
To the Right Worthy Grand Lodge of the State of [Pennsylvania] 

r. o. o. f. 

Lodge, No. — . 

This is to certify, that Bro. Past Grand is a 

member in good standing in this Lodge — that he has received the 
First, Second, Third, Fourth, and Fifth Degrees — that he has been 
duly elected to. and has served in, the office of Noble Grand for 
one Elective Term next ensuing his election, discharging the duties of 
his office in a satisfactory manner: and that he is entitled to mem- 
bership in the Grand Lodge of [Pennsylvania;] we therefore re- 
spectfully request that he may be acknowledged accordingly. 

Witness our hands and the Seal of the Lodge, at 
in the State of [Pennsylvania], this day of 
a. d. 18 . 

[SEAL..] 

, N. G. 

, Secretary. 

No. 17. — Representative's Certificate to Grand Lodge. 

To the Right Worthy Grand Lodge of [Pennsylvania], I. 0. 0. F. 
This is to certify, that P. G. has been duly elected 

the Representative of this Lodge, in your body, to serve until the 
[first] day of [July], 18 . 

In witness whereof, we have hereunto set our hands, and affixed 
the Seal of Lodge, No. , this day of 18 . 

[seal.] 

, N. G. 

, Secretary. 

Note. — By proper changes in the words enclosed in [brackets], 
all the foregoing forms can be adapted to any jurisdiction, Lodge, 
or Encampment. But in all cases where the ruling Grand Body 
has prescribed other fcrms, those prescribed forms should be used, 
of course, in preference to these. The above are to be used only 
where better forms are not furnished. 



H 16 89 







4* • 

9** 



V .••'••.'% 



<* ''TV^ ,6 






<& 
**•* ^ 


















W - 









3K» <^ ** -SWv . ♦* V v^pf,* ,/ V •■?<? 

/*$fc*°» **-^kSr <?'*£k°» 



W 
^ 



!»«?* .' 



3 <fe 






0< V* •""!"•' A. 



♦^•♦\/ V*^*'* -o° 



*♦...« 






>•-!•♦- ^ 





















»°^ -. 






I 



HECKMAN 
BINDERY INC. |§ 

^ NOV 89 

N. MANCHESTER, 
INDIANA 46962 






&\*^ 







;• * 



